ML  23  1913 


A  STUDY  OF  THE  GREEK 
PRIESTESS 


By 
Elisabeth  Sinclair  Holderman 

Berea  College  (Kentucky) 


C    LIM  •      t^ 


*9*3 


A  STUDY  OF  THE  GREEK 
PRIESTESS 


A  THESIS  SUBMITTED  TO  THE  FACULTY  OF  THE  DEPARTMENT 

OF   LITERATURE,    SCIENCE,   AND   THE    ARTS   OF  THE 

UNIVERSITY  OF  MICHIGAN  FOR  THE  DEGREE 

OF   DOCTOR   OF   PHILOSOPHY 


By 
Elisabeth  Sinclair  Holderman 


,j  '*\  \     '■' ', 


1913 


td  A,  <  I  ^ 

P7tf(v 


Published  June  1913 


Composed  and  Printed  By 

The  University  of  Chicago  Press 

Chicago,  Illinois,  U.S.A. 


BIBLIOGRAPHY 

Adrian:    Die  Priesterinnen  der  Griechen.    Frankfurt,  1822. 

Back:    De  Graecorum  Caerimoniis  in  quibus  Homines  Deorum  vice  fungebatur. 

Berlin,  1883. 
Bouche-Leclerq:    Histoire  de  la  Divination  dans  VAntiquite'.     Paris,  1879-82. 
Buresch:    Klaros.     Untersuchungen  zum  Orakelwesen.    Leipzig,  1889. 
Curtius:    Das  Priestertum  bei  den  Hellenen,  Alter  turn  und  Gegenwart.    Berlin, 

1882. 
Farnell:    Cults  oj  the  Greek  States.    Oxford,  1 896-1 909. 
Farnell:    "Sociological  Hypotheses  concerning  the  Position  of  Women  in 

Ancient  Religion,"  in  Archiv  f.  Religionswissenschqft.     Leipzig,  Vol.  VII 

(1904). 
Fehrle:    Die  Kultische  Keuschheit  im  Alter  turn.     Giessen,  1910. 
Foucart:    Les  Grands  Mysteres  d'Eleusis.    Paris,  1900. 
Frazer:     The  Golden  Bough.    London,  191 1. 

Harrison:    Prolegomena  to  the  Study  of  Greek  Religion.     Cambridge,  1903. 
Heimbrod:    De  Alheniensium  Sacerdotibus.     Gleiwitz,  1854. 
Heller:    De  Cariae  Lydiaeque  Sacerdotibus.    Leipzig;    reprint  from  Fleck. 

Suppl.,  XVIII,  1891. 
Herbrecht:    De  Sacerdotii  apud  Graecos  Emptione,  Venditione.    Berlin,  1885. 
Hermann:    Lehrbuch  der  griechischen  Antiquitaten,  II,  Gottesdienstliche  Alter- 

tumer.    Freiburg,  1846. 
Hewitt :    ' '  Major  Restrictions  on  Access  to  Greek  Temples, ' '  TA  PA .    Boston , 

1909. 
Kreuser:    Der  Hellenen  Priesterstaat.    Mainz,  1822. 
Lehmann:    Quaestiones  Sacerdotales.    Konigsberg,  1888. 
Martha:    Les  Sacerdoces  Atheniens.    Paris,  1882. 
Mommsen  A.:    Feste  der  Stadt  Athen  im  Altertum.    Leipzig,  1898. 
Nilsson :    Griechische  Feste  von  religibser  Bedeutung  mit  A  usschluss  der  A  ttischen. 

Leipzig,  1906. 
Otto:    Priester   und    Tempel   im   Hellenistischen   Aegypten.    Leipzig-Berlin, 

1905-1908.  • 

Rohde:    Psyche4.    Tubingen,  1907. 
Schomann:    Griechische  Altertumer*.    Berlin,  1902. 
Seeck:    "Die  Bildung  der  griechischen  Religion,"  in  Neue  Jahrb.  f.  Klass.  Alt. 

u.  Pad.    Leipzig,  1899. 
Showerman:     The  Great  Mother  of  the  Gods.    Madison,  1901. 
Stengel:    Opferbrauche  der  Griechen.    Leipzig-Berlin,  1910. 
Stengel:    Die  Griechischen  Kultusaltertiimer.    Munich,  1898. 
Wachter:    Reinheitsvorschriften  im  griechischen  Kult.     Giessen,  19 10. 


282297 


CONTENTS 

PAGE 

Introduction i 

Chapter  I.    Patriarchal  Worship 3 

Chapter  II.    Sex  Resemblance  in  Divinity  and  Ministrant    ....  7 

Chapter  III.    Interpretation  of  the  Custom 25 

Appendix.    List  of  Priestesses  and  Priests 32 


INTRODUCTION 

Writers  upon  the  subject  of  religious  antiquities  have  long  recog- 
nized that,  according  to  Greek  custom,  gods  were  usually  served  by 
priests  while  goddesses  were  attended  by  priestesses.  The  statement 
of  Fairbanks  is  as  complete  as  any:  "The  choice  of  a  priest  must  con- 
form to  conditions  which  differed  with  each  shrine.  Ordinarily  the 
gods  were  served  by  men  and  the  goddesses  by  women,  but  the  opposite 
was  not  rare,  as  at  Tegea  where  a  boy  was  priest  of  Athena,  and  at  Thes- 
piae  where  the  priestess  of  Heracles  was  a  young  woman."1  Schomann's 
words  are  to  the  same  effect:  " Einige  Priesterthumer  wurden  von  Man- 
nern,  andere  von  Frauen  bekleidet,  und  bei  manchen  Tempeln  gab  es 
Priester  und  Priesterinnen  neben  einander.  Ohne  Zweifel  beruhten  die 
Bestimmungen  hieriiber  auf  bestimmten  Griinden,  die  wir  aber  nach- 
zuweisen  nicht  im  Stande  sind.  Wenn  sich  auch  annehmen  lasst,  dass 
in  der  Regel  das  Priesterthum  der  mannlichen  Gottheiten  von  Mannern, 
das  der  weiblichen  von  Weibern  bekleidet  worden  sei,  so  litt  doch  diese 
Regel  manche  Ausnahme."2  Stengel  says  the  same:  "In  vielen  Heilig- 
tiimern  bekleidete  eine  Frau  das  Priesterthum,  an  andern  gab  es  Priester 
und  Priesterinnen  neben  einander.  Nicht  selten  wurde  das  Priesterthum 
eines  Gottes  von  einer  Frau  und  umgekehrt  einer  Gottin  von  einem  Mann 
verwaltet."3  Adrian,  in  a  treatise  upon  Greek  priestesses,  barely  touches 
upon  the  point.4 

Farnell  has  several  times  considered  the  subject.  In  discussing  the 
impress  which  the  matriarchal  system  left  upon  ancient  religion,  he 
briefly  touches  upon  the  priestesses  of  male  and  female  divinities,5  and 
also  upon  the  male  ministrants  of  female  divinities,6  illustrating  each 
case  by  a  few  examples.  He  then  says:  " But  in  the  Greek  and  Roman 
religions,  the  rule  generally  held,  though  with  many  exceptions,  that  the 
god  desired  the  priest,  the  goddess  the  priestess."7    Elsewhere  he  has 

1  Handbook  of  Greek  Religion,  p.  78. 

2  Schomann-Lipsius,  Griech.  Alterth.4,  II,  p.  440. 

3  Griech.  Kultusalt.,  p.  34,  §  18. 

4  Die  Priesterinnen  der  Griechen. 

5 "  Sociological    Hypotheses    concerning  the   Position  of    Women    in  Ancient 
Religion,"  Archiv  f.  Religionswiss.,  VII  (1904),  pp.  73-74. 
6  Ibid.,  pp.  77-78.  t  Ibid.,  p.  79. 

1 


2  A  STUDY  OF   THE   GREEK  PRIESTESS 

frequently  made  the  same  generalization.1  Farnell  has  also  suggested  in 
a  cursory  way  some  possible  explanations  of  the  exceptions  to  the  rule.2 
The  purpose  of  this  treatise  is  to  consider  more  fully  the  custom  of 
having  resemblance  in  sex  between  divinity  and  priesthood,  and  to  show 
by  detailed  evidence  to  what  extent  such  a  custom  prevailed  among 
the  Greeks  and  upon  what  underlying  principles  it  was  based. 

1  Cults  of  the  Greek  States,  I,  p.  320:  "As  a  rule,  the  Greek  goddess  was  served  by- 
priestesses  and  worshipped  with  the  sacrifice  of  female  victims;  but  in  the  ritual  of 
Athena,  as  of  Aphrodite,  we  find  not  infrequently  the  male  victim  and  the  priest." 
Ibid.,  IV,  p.  33  (speaking  of  the  priestess  of  Poseidon  at  Thebes) :  "  Certainly  this  is  a 
singular  exception  to  the  usual  rule  of  Greek  ritual  that  a  male  deity  should  be  served 
by  a  male  ministrant."    Cf.  ibid.,  IV,  p.  223. 

2  Archiv  f.  Religionswiss.,  VII  (1904),  p.  81. 


CHAPTER  I 

PATRIARCHAL  WORSHIP 

Worship  in  ancient  Greece  was  sometimes  conducted  by  the  father 
on  behalf  of  his  household,  by  the  king  for  his  people,  and  by  the  magis- 
trate for  the  state.  When  father,  king,  or  magistrate  performed  this 
sacred  duty,  he  sacrificed  to  any  divinity,  whether  god  or  goddess,  as 
occasion  demanded.  On  the  other  hand,  worship  was  very  often  con- 
ducted by  a  priestly  minister  who  was  connected  with  a  temple  and  was 
chosen  for  the  service  of  a  particular  divinity. 

The  Homeric  account  of  the  sacrifice  performed  by  Nestor  portrays 
clearly  the  patriarchal  custom  of  sacrifice  by  the  father.  On  the  day 
after  the  arrival  of  Telemachus,  Nestor  and  his  family  offered  a  sacrifice 
to  Athena.1  The  sons  were  bidden  by  their  father  to  make  the  necessary 
preparations.  When  this  had  been  done,  Nestor  washed  his  hands  and 
after  praying  earnestly,  cast  the  forelock  of  the  victim  into  the  fire. 
One  of  his  sons,  who  stood  near,  then  struck  the  victim,  while  the  women 
of  the  family  raised  their  voices  in  a  cry.  When  the  sons  had  finished  the 
slaughter,  the  aged  hero  burned  the  parts  assigned  to  the  gods  and  poured 
a  libation.  Then  the  youths  cooked  the  remainder  of  the  victim  and 
all  shared  in  the  feast. 

Such  a  sacrifice  was  similar  in  form  to  that  performed  by  the  priest 
and  his  temple  assistants,2  but  in  the  present  instance  all  was  done  by 
members  of  the  family.  Nestor,  like  the  priest,  performed  the  essential 
offices,  the  prayer,  the  consecration  of  the  victim,  and  the  burning  of 
certain  parts,  while  the  women  merely  raised  a  cry  at  the  time  of  the 
slaughter.  It  is  worthy  of  notice  ( i )  that  the  patriarch  Nestor  performed 
sacrifice  to  Athena  without  a  priest  or  a  priestess,  (2)  that  the  women  of 
Nestor's  household  were  not  needed  except  for  a  very  minor  service. 

Likewise  Odysseus  sacrificed  to  the  Nymphs  at  Ithaca,3  Alcinous 
to  Zeus,4  and  Peleus  to  Zeus.5  Penelope,  in  the  absence  of  her  lord, 
went  to  the  upper  chamber  to  pray,  taking  a  basket  of  barley  groats.6 
This  is  the  one  passage  in  Homer  in  which  a  woman  is  represented  as 

1  Od.  Ill,  418  ff. 

2  Stengel,  Griech.  Kultusalt.,  pp.  97-103. 

3  Od.  XIII,  349  f .  s  //.  XI,  772  ff. 
*  Ibid.,  24  f.                                             6Od.  TV,  759  ff. 

3 


4  A   STUDY  OF   THE   GREEK  PRIESTESS 

taking  an  active  part  in  the  household  sacrifice,  which  is  here  very  simple 
and  private,  and  conducted  in  the  absence  of  Odysseus. 

In  Homeric  days,  as  the  father  sacrificed  for  his  family,  so  did  the 
king  for  his  people,  whether  to  god  or  to  goddess.  While  Agamemnon 
sacrificed  and  prayed  to  Zeus,1  he  was  eager  also  to  offer  hecatombs  to 
appease  Athena.2  Oeneus  failed  to  sacrifice  to  Artemis  in  his  great 
offering,  thus  incurring  the  anger  of  the  goddess.3  Yet  there  were  both 
priests  and  priestesses  in  those  days,  for  example,  Theano,  priestess  of 
Athena/  Chryses,  priest  of  Apollo,5  Onetor,  of  Zeus,6  Dolopion,  of 
Scamandrus,7  and  Dares  of  Hephaestus.8 

Later  evidence  corroborates  these  inferences  from  Homer.  Aristotle 
says  that  the  kings  were  leaders  in  war,  decided  cases  at  law,  and  had 
charge  of  those  sacrifices  which  were  not  in  the  hands  of  priests.9  The 
chorus  of  Aeschylus'  Suppliants  regarded  the  king  as  ruler  over  the  altar 
of  the  land.10  Agamemnon  performed  sacrifice  to  Artemis,"  and  Pelias 
sacrificed  to  Poseidon  and  other  divinities,  accidentally  overlooking 
Hera.12  On  the  other  hand,  while  Agamemnon  was  absent,  Clytaem- 
nestra  sacrificed  upon  the  altars  of  the  city  after  the  beacon  signal  had 
announced  the  fall  of  Troy.13  The  custom  still  remained  in  Sparta  during 
historic  days,  for  the  king  sacrificed  to  god  and  to  goddess  alike,  to 
Athena14  or  to  the  Muses,15  as  the  situation  required. 

But  the  patriarchal  lord  not  only  sacrificed  freely  to  any  divinity, 
but  also  sometimes  assumed  the  charge  of  a  particular  cult.  This 
might  be  the  cult  of  a  god  or  of  a  goddess.  As  Anius  was  rex  hominum 
Phoebique  sacerdos,16  so  Cinyras  was  king  and  priest  of  Aphrodite.17  The 
descendants  of  Codrus  controlled  the  cult  of  Demeter  at  Ephesus,18  and 
the  sanctuary  of  Demeter  Thesmophoros  at  Thebes  had  once  been  the 
house  of  Cadmus  and  his  descendants.19  At  the  death  of  Pandion,  his 
sons  divided  the  paternal  estate.     Erechtheus  took  the  kingship,  while 

1  II.  II,  402  ff.;  VII,  314  ff.  « Ibid.,  XVI,  604  f. 

*  Od.  Ill,  143  ff.  »  Ibid.,  V,  77  f. 
ill.  IX,  536.  *Ibid.,  V,  gi. 

*  Ibid.,  VI,  298  ff.  »  Pol.  1285ft,  11-  9-ii,  22-23. 
slbid.,  I,  11,  370.  I0  Suppl.  372. 

"  Aesch.  Ag.  201  f.,  224  ff.;  Eurip.  Iph.  Aid.  673,  moff. 

"  Apoll.  Rhod.  I,  13  f .  l6  Verg.  Aen.  Ill,  80. 

■»  Aesch.  Ag.  262,  596  ff.  1  Pind.  Pytk.  2,  24  ff.  and  schol. 

^Xen.  De  Repub.  Lac.  13,  2.  l8  Strabo  XIV,  1,  3  (633). 

'sPlut.  Vil.  Lye.  21;  Inst.  Lac.  16.       J»Paus.  IX.  16,  5. 


PATRIARCHAL  WORSHIP  5 

Butes  took  the  priesthood  of  Athena  and  of  Poseidon.1  A  part  of  the 
palace  at  Cnossus  was  devoted  to  sacred  purposes.  Evans  says  that 
there  was  probably  a  sacerdotal  as  well  as  a  royal  side  to  the  Minoan 
dynasts  of  Cnossus:  "It  would  seem  that  there  were  here,  as  in  early 
Anatolia,  Priest-kings;  and  the  old  tradition  that  made  Minos  son 
and  'Companion'  of  Zeus,  ....  is  once  more  seen  to  have  a  basis 
in  fact."2  The  divinity  worshiped  was  a  goddess.3  In  historic  days 
the  same  custom  was  practiced  by  Xenophon,  who  bought  a  piece 
of  ground  and  erected  a  shrine  after  the  pattern  of  that  in  Ephesus. 
Year  after  year  he  sacrificed  to  Artemis  at  this  shrine.4  Hiero  of 
Syracuse  was  a  hereditary  priest  of  Demeter  and  Kore.5  It  is  evi- 
dent, then,  that  when  the  great  lord  acted  also  as  priest,  he  might 
attend  a  god  or  a  goddess.  His  patria  potestas  predominated  over 
any  sex  distinctions. 

As  the  power  of  the  kings  declined,  they  were  sometimes  left  only 
the  right  to  preside  over  public  sacrifice.6  This  sacred  office  finally 
devolved  upon  civil  magistrates,  who  often  retained  the  old  royal  title.7 
Such  was  the  Athenian  apx<»v  /foo-iXeus8  who,  as  the  name  indicates, 
was  a  magistrate  who  kept  some  of  the  functions  of  the  ancient  king. 
He  was  attached  to  no  shrine,  but  had  general  charge  of  religious  affairs, 
his  duties  being  largely  administrative  and  judicial.9  He  performed  all 
ancestral  sacrifices,  however,10  and  his  wife,  as  queen  (cikotws  ftaaCXiwa 
ov<ra),  carried  out  certain  sacred  mysteries."  In  the  ceremony  of  the 
sacred  marriage  she  acted,  not  as  a  priestess,  but  as  the  hereditary  queen 
of  the  city.  The  archon  basileus  and  the  basilinna  executed  their  holy 
offices  because  of  a  quasi-royal  authority,  not  because  of  any  other 
special  qualification.  There  is  no  evidence  whatever  that  the  archon 
basileus  attended  the  gods,  while  the  basilinna  served  the  goddesses  o/ 
of  the  state,  but  rather  that  the  husband  and  the  wife  each  performed 
different  offices  for  the  same  divinities. 

But  the  archon  basileus  was  not  the  only  magistrate  who  sacrificed 
for  Athen\    The  prytanes12  sacrificed  now  to  Magna  Mater13  and  now 

1  Apollod.  Bibl.  Ill,  196.  3  Ibid.,  LX,  p.  37. 

3  BSA ,  IX,  p.  38.  4  Xen.  Anab.  V,  3,  7  ff • 

s  Schol.  Pind.  01.  6,  158;  cf.  Hdt.  VII,  153-54. 

6  Aristot.  Pol.  1285ft,  U-  9-II>  16-17.  7  Ibid.,  1322b,  11.  29  ff. 

8 Aristot.  Const.  3,  57;  Plut.  Quaest.  Rom.  63.  'Aristot.  Const.  57. 

10  Ibid.,  Plato.  Pol.  290c;  Lysias  6,  4.  "Demosth.  59,  74  ff. 

"  See  Frazer,  Jour,  of  Philol.,  XIV,  147  ff  *»  Theophr.  VII,  11.  39  f. 


6  A  STUDY  OF  THE   GREEK  PRIESTESS 

to  Artemis  Boulaia.1  So  the  polemarch  sacrificed  to  Artemis  Agrotera 
and  Enyalios.2  At  Cos,  in  the  great  tribal  sacrifice  at  which  the  priest 
of  Zeus  and  the  Upoiroioi  assisted,  the  ye/>ea<£opos  /Jao-iAcW  performed 
the  sacrifice  to  Hestia  on  behalf  of  the  community.3  So  at  Ilium  the 
prytanes  joined  with  the  priestess  and  the  itpovoftoi  in  prayer  to 
Athena.4 

From  this  brief  review  it  is  fair  to  conclude  that  those  persons  who 
sacrificed  by  reason  of  some  form  of  patriarchal  authority,  performed 
sacrifice  both  to  gods  and  to  goddesses.  It  was  left  for  temple-worship 
to  develop  the  distinction  that  a  woman  should  have  charge  of  the  cult  of 
a  goddess. 

1 IG,  II,  i,  392, 11.  14  ff.  1  Paton-Hicks,  37, 11.  20-21. 

2Aristot.  Const.  58;  Pollux  VIII,  91.  4  Michel,  525, 11.  20-21,  28-29. 


CHAPTER  II 

SEX  RESEMBLANCE  IN  DIVINITY  AND  MINISTRANT 

In  temple- worship,  since  the  sacrifice  was  offered,  not  by  the  father, 
nor  by  the  king,  but  by  a  special  minister  who  was  chiefly  devoted  to 
the  service  of  the  divinity,  an  excellent  opportunity  was  afforded  for 
peculiar  customs  and  fine  distinctions  to  grow  up.  The  customs  differed 
somewhat  in  various  localities,  inasmuch  as  they  were  not  controlled 
by  any  common  ecclesiastical  leader  or  synod.  Yet  there  were  certain 
general  practices  which  sprang  from  a  common  attitude  of  the  Greeks 
in  matters  of  cult.  For  example,  the  temple  of  a  goddess  was  very  often 
in  charge  of  a  priestess.  The  number  of  exceptions,  however,  shows  that 
this  was  not  a  fixed  rule.  There  were  other  influences  at  work  which 
caused  frequent  deviation  from  such  a  principle. 

In  the  Appendix,  a  record  may  be  found  of  priests  and  priestesses, 
classified  according  to  the  divinity  whom  each  served.  It  is  not  claimed 
that  this  account  is  complete,  but  they  were  all  that  could  be  found  in  the 
material  available  to  the  writer.  Furthermore,  while  many  questionable 
cases  have  been  included  in  the  lists  for  the  sake  of  reference,  they  have 
,been  carefully  bracketed,  and  none  have  been  counted  in  the  sum  total  but 
those  supported  by  sound  evidence.  As  editors  have  supplied  the  word 
priestess  rather  than  priest  in  many  inscriptions  simply  because  of  the 
general  idea  that  a  priestess  ordinarily  served  a  goddess,  great  care  has 
been  taken  to  exclude  all  such  cases  from  the  total,  even  though  the 
restoration  might  seem  reasonable.  Again,  in  no  case  has  a  priestess 
been  included  in  the  list  unless  the  name  or  at  least  the  sex  of  the  divinity, 
and  the  exact  location  of  the  cult  have  been  determined  with  reasonable 
certainty. 

The  lists  comprise  only  attendants  of  the  first  rank  such  as  the 
UpeTs  and  the  Upeuu,  whose  duty  was  sacrifice  and  prayer.1  Besides 
these,  there  were  various  subordinate  attendants,  e.g.,  v<pUpeuu,  veu>Kopoi} 
£axopot.,  UpoOvrai,  Kavrj<j>6poi,  and  \ovTpo<p6pot,  who  do  not  concern  this 
discussion,  because  they  were  devoted  to  a  special  service  in  the 
temple,  as  the  name  of  each  indicates.  The  nature  of  that  service  to  a 
great  extent  must  have  determined  of  what  sex  the  attendant  should  be. 
Men  were  most  suitable  for  treasurers  and  butchers,  while  women  natu- 

1  Stengel,  Griech.  Kultusalt.,  p.  31,  §  15. 

7 


8  A  STUDY  OF  THE  GREEK  PRIESTESS 

rally  were  the  basket-bearers  and  the  weavers  of  a  cult.  An  exception 
has  been  made  in  regard  to  some  cults  of  Asia  Minor.  Often  a  man 
and  his  wife  or  daughter  held  the  priesthood  jointly,  the  priest  being  in 
charge  of  the  general  service  of  the  god,  while  his  female  associate  per- 
formed some  elaborate  and  important  liturgy  from  which  she  derived  her 
title.  In  such  cases,  each  being  noted  in  its  place,  the  woman  was  not  a 
young  helper  but  an  adult  priestess  with  special  functions.  The  reason- 
ableness of  making  such  an  exception  is  assured  by  the  fact  that  some- 
times such  a  special  priestess  was  also  a  high-priestess  under  the  Roman 
imperial  system.1 

From  the  fragmentary  record  in  the  Appendix,  at  least  some  idea 
can  be  gained  of  the  relative  number  of  priestesses  and  priests  in  the 
service  of  god  and  goddess:  171  cases  are  recorded  in  which  the  cult  of 
a  goddess  was  in  charge  of  a  priestess,  177  cases  in  which  it  was  served 
by  a  priest,  and  31  cases  in  which  a  priest  and  a  priestess  were  in  attend- 
ance. On  the  other  hand,  28  cases  are  found  in  which  the  worship  of  a 
god  was  in  charge  of  a  priestess,  and  20  cases  in  which  it  was  conducted 
by  a  priest  and  a  priestess.  Those  cults  which  were  attended  by  a  priest 
and  a  priestess  comprise  two  classes,  (1)  those  in  which  a  man  and  a 
woman  served  simultaneously,  as  at  Eleusis,  (2)  those  in  which  they  may 
or  may  not  have  served  at  the  same  time,  as  in  the  cult  of  Artemis 
Patriotis  in  Helos.  But  such  cases  do  not  affect  the  ratio  of  priestesses 
to  priests  and  therefore  all  cults  in  which  there  was  a  priest  and  a  priestess 
have  been  entirely  excluded  from  the  tables  at  the  end  of  the  Appendix. 

Furthermore,  those  cults  of  o-v/x/Sw/aoi  OtoL  (marked  by  an  asterisk 
in  the  Appendix)  in  which  the  sex  of  the  attendant  was  the  same  as  that 
of  the  most  important  divinity  in  the  cult,  might  well  be  excluded  from 
the  sum  total.  When  two  or  more  divinities  were  worshiped  at  one  shrine 
there  was  occasionally  an  attendant  for  each  of  the  gods,  as  at  Didyma, 
where  there  was  a  male  irpo<j>^Trjs  for  Apollo  and  a  female  Kavr)<f>6po<i 
for  Artemis.2  Sometimes,  especially  in  Asia  Minor,  there  was  a  sacer- 
dotal pair  neither  of  whom  was  limited  to  the  service  of  either  the  god  or 
the  goddess  exclusively,  as  in  the  cult  of  Zeus  and  Hera  at  Panamara.3 
But  as  a  rule,  the  two  deities  were  really  arvfifiw/ioi  $coi  with  a  common 
priesthood  which  might  be  held  by  a  man  or  a  woman,  according  to  the 
sex  of  the  most  prominent  deity  of  the  group. 

1  As  at  Aphrodisias,  CIG,  II,  2822. 

2  Rev.  d.  PhiloL,  XXIII  (1899),  p.  314,  No.  31;  p.  315,  No.  32;  p.  319,  No.  36; 
Ber.  d.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin),  1904,  p.  87,  Nos.  1-2. 

J  BCH,  XXVIII  (1904),  pp.  238  ff.,  Nos.  42  ff. 


SEX  RESEMBLANCE  IN  DIVINITY  AND  MINISTRANT  9 

Two  divinities  worshiped  together  were  rarely  of  equal  importance. 
The  formal  cult  name  used  in  inscriptions  generally  gave  precedence  to 
the  name  of  the  leading  divinity,  as  one  might  expect.  The  importance 
of  the  first  named  is  seen  also  in  the  fact  that  the  priest  of  the  avpfiufioi 
OeoC  was  often  designated  simply  as  a  priest  of  the  first  named  of  the 
group.  So  the  priest  of  Asclepius  and  Hygieia  in  Athens1  and  in  Tenos* 
was  sometimes  called  the  priest  of  Asclepius,  and  the  priest  of  Apollo 
Erethimios  and  Artemis  in  Camirus  was  called  the  priest  of  Apollo.3 

The  Lindian  cult  of  Athena  Lindia  and  Zeus  Polieus  corroborates 
this  hypothesis  in  a  curious  way,  although  the  priesthood  was  held  by 
a  man,  contrary  to  what  might  be  expected.  In  this  cult,  in  which 
Athena  was  the  leading  divinity,4  the  priest  was  often  called  simply 
the  priest  of  Athena5  and  the  goddess  was  always  named  first  of  the 
divine  pair.6 

Each  of  the  following  cults  of  o-uft/Soytoi  Otot  was  attended  by  a  priest: 

Ares  Enyalios,  Enyo,  and  Zeus  Geleon:  Athens.7 

Apollo  and  Artemis:  Camirus,8  Erythrae,9  Hyampolis,10  Mylasa." 

Apollo  and  the  Azesian  goddesses:  Epidaurus.12 

Asclepius  and  Hygieia:  Athens,13  Gythium,14  Haleis,15  Melos,16 
Piraeus,17  Rhodiopolis,18  Stratonicea,19  Tenos.20 

Poseidon  and  Amphitrite:  Syros,21  Tenos.22 

'/G,  II,  i,  373ft;  111,1,287. 

1  Muste  Beige,  XI  (1907),  pp.  15  f.,  No.  30,  11.  7-9,  16,  32-34,  42;  VII  (1904), 
pp.  89  f.,  No.  si,  11. 12-16. 

>IG,  XII,  1,  730;  cf.  ibid.,  732,  786. 

<  Hdt.  II,  182;  Diod.  Sic.  V,  58;  cf.  P-W,  II,  1979, 11.  50  ff. 

*/G.  XII,  1,  761, 11.  48-49;  762,  B,  1.  2;  ci.ibid.,  778. 

6  Ibid.,  768  ff.  » SIC,  600, 11.  19  ff. 

'Ibid.,  Ill,  1,  2, 1.  5.  »/G,  IX,  1,  87, 11. 11-18. 

•  Ibid.,  XII,  1,  786, 1. 8;  cf.  ibid.,  732.         "  CIG,  II,  2694,  (a)  11. 12, 14,  (b)  1.  2. 

■  Cawadias,  Fouilles  d'Epidaure,  p.  46,  No.  51. 

13 IG,  III,  1,  102a,  102ft;  II,  1,  3736,  4896, 1.  9. 

'<  CIG,  I,  1392.  *  IG,  XII,  3, 1085. 

»s  Paton-Hicks,  345, 11.  14-16.  *  IG,  II,  3,  1504. 

*IGRR,  III,  732-33. 

* BCH, XII  (1888), pp.  87  f.,  No.  11, 1.9. 

w  Muste  Beige,  XI  (1907),  pp.  15  f.,  No.  30,  U.  7-9,  16,  32-33,  42;   VIII  (1904), 
pp.  89  f.,  No.  21, 11.  12-16. 
"7G,  XII,  5,672. 
"Ibid.,  XII,  5,  925;  cf.  ibid.,  948. 


IO  A   STUDY   OF   THE   GREEK  PRIESTESS 

Zeus  and  Athena:  Athens  (2),1  Delos  (3),*  Erythrae  (2).' 

Zeus  and  Hera:  Gortyn,4  Mylasa,s  Pontoreia.6 

Zeus,  Hera,  and  Athena:  Aegaeae.7 

Zeus,  Hera,  and  Poseidon:  Aegiale.8 

Zeus  and  Dione:  Termessus.9 

Zeus,  Helios,  and  Selene:   Gythium.10 

Zeus  and  Tyche:  Mylasa,"  Pogla.12 

Each  of  the  following  cults  was  attended  by  a  priestess: 

Cybele  and  Apollo :  Nicaea.13 

Demeter  and  Dionysus:  Larisa.14 

Demeter,  Kore,  and  Despotes:  Larisa.15 

Hera  and  Zeus:  Pergamum.16 

In  each  of  these  cases,  the  sex  of  the  attendant  agreed  with  that  of 
the  first  named  and  most  important  deity  of  the  group. 

To  be  sure,  there  were  a  few  instances  which  did  not  show  such  agree- 
ment, among  the  most  important  of  which  were  the  Rhodian  cults.17 
These  were  doubtless  influenced  by  the  strong  cult  of  Athena  and  Zeus 
at  Lindus.  The  priesthood  of  the  great  Lindian  cult  was  probably 
affected  by  the  influence  of  Asia  Minor18  and  by  close  connection  with  the 
civic  life  of  the  community.  In  the  cult  of  Zeus,  Hera,  and  Athena  at 
Kalynoren,1' of  Zeus  and  Hera  at  01basa,20and  of  Demeter  and  Sabazios 
at  Aghlan,21  there  may  well  have  been  both  a  priest  and  a  priestess, 
although  time  has  left  a  record  of  but  one  member  of  the  pair.  The 
incompleteness  of  the  evidence  must  always  be  kept  in  mind  in  a  study 
of  this  kind. 

1  (o)  Ibid.,  II,  I,  305, 11.  11-13,  325-26;  (b)  ibid.,  Ill,  1,  272,  683. 

'  (0)  BCH,  XXXII  (1908),  p.  438,  11.  10-11;  Rev.  Arch.,  XXVI  (1873),  p.  xu, 
No.  15;  p.  113,  No.  22;  (b)  BCH,  XXXII  (1908),  p.  438, 11.  12-13;  (c)  ibid.,  11.  12, 14. 

J  (a)  SI&,  600, 11.  26  ff.;  (6)  ibid.,  11.  68  ff.,  115  ff. 

4  SGDI,  III,  2,  5145.  I0  Ibid.,  I,  1392. 

5  Ath.  Mitt.,  XV  (1890),  p.  268, 11.  5-6.         "  Ibid.,  II,  2693c,  1.  2. 
6 IG,  XII,  1,  786, 11.  10  f.  ■  IGRR,  III,  407- 

tIGRR,  III,  925.  ^  Rev.  Arch.,Xll  (1865),  pp.  2i$L,B. 

»IG,  XII,  7,438.  '4/c,IX,  2,573- 

» CIG,  III,  4306m.  IS  Eph.  Arch.,  1910,  p.  377,  No.  24. 

16  Ath.  Mitt.,  XXXIII  (1908),  p.  402,  No.  28. 

17  Camirus,  Ialysus,  Rhodes,  and  probably  Phaselis. 

18  Vide,  pp.  17  f. 

19  Heberdey-Wilhelm,  Reisen  in  Kilikien,  p.  157,  No.  264. 

20  Ramsay,  Cities  and  Bishoprics  of  Phrygia,  I,  p.  309,  No.  122. 

21  Sterrett,  Papers  of  the  Am.  School  at  Athens,  II,  pp.  37  f.,  No.  37. 


SEX  RESEMBLANCE  IN  DIVINITY  AND  MINISTRANT  II 

Because  these  exceptions  were  so  few  in  number  and  so  readily 
accounted  for,  it  seems  fair  to  say  that  in  the  cults  of  arvp.fi<op.oi  deoC  the 
sex  of  the  priestly  minister  followed  that  of  the  leading  deity  of  the  cult. 
These  thirty-six  cases,  then,  really  support  the  principle  in  question,  like 
god,  like  priest. 

A  number  of  cases  have  been  excluded  from  the  sum  total  because 
the  word  U/oevs  was  used  with  an  uncertain  meaning.  Sometimes  o 
lepeus  was  simply  the  opposite  of  y  Upeta,  i.e.,  he  was  the  male  minis- 
trant  at  the  head  of  the  cult.  Sometimes,  however,  the  word  was  used 
in  a  general  sense  meaning  "  the  one  who  held  the  priesthood,"  whether 
man  or  woman,1  and  sometimes  denoted  any  person  connected  with  the 
shrine,  even  though  a  subordinate.2 

The  proportion  of  priests  found  in  the  goddess-cults  of  Cos  is  large. 
But  this  is  not  surprising  in  view  of  the  local  use  of  the  word  fe/oevs. 
There  remain  several  long  and  formal  lists  of  prescribed  sacrifices  for 
various  gods  and  goddesses,  to  be  performed  at  different  times  of  the 
year.3  The  form  of  these  sacrificial  calendars  of  Cos  evidently  followed 
a  fixed  type,  giving  in  regular  order  the  date,  the  name  of  the  divinity, 
the  kind  of  victim,  and  then  the  phrase  dvei  Upeiis  ko.1  Upa  Trapex"- 
Sometimes  the  phrase  was  added  ylpy  Xap.f3d.vci  6  Upcvs  o-kcAt;  ko.1  Sip- 
pura.  'O  iepeus  in  this  case  very  likely  meant  nothing  more  than 
"the  one  who  holds  the  priesthood,"  like  "John  Doe"  in  English  legal 
phraseology.  Unfortunately  no  inscription  has  been  saved  from  the 
wreck  of  time  which  records  a  priestess  for  any  of  the  goddess-cults 
mentioned  in  the  sacrificial  calendars.  But  the  persistency  of  the 
formal  phrase  makes  reasonable  the  idea  that  the  cults  of  Demeter,4 
of  Rhea,s  and  of  Hera,6  may  each  have  been  served  by  a  priestess  in  spite 
of  the  use  of  the  word  Upevs  in  connection  with  them. 

Similar  in  character  is  the  explanation  for  the  numerous  priests  of 
goddesses  belonging  to  Erythrae.  An  inscription  is  preserved  which 
records  the  sale  of  a  large  number  of  priesthoods.7  It  gives  the  name  of 
the  divinity,  the  purchase  price,  the  bonus,  and  the  names  of  the  pur- 
chaser and  the  security  for  each  priesthood  sold,  e.g.,  Af8e  (lep^Tciai 
is  understood)  \cTrpadyj\(Tav  €<j>'  iepoiroiov  'Hjiriyovov  A^p.rjrpo'i  ey  K[o- 
Xwvaijs   XHHH,    iirwviov    AA,   Tpecjaav   %ip.ov,    cyyuj/[T^s]Z^vis   3>i\i(Tkov.& 

1  E.g.,  Paus.  I,  22,  3;  Strabo  VIII,  3,  25  (350). 
3  Athen.  XIV,  655c;  Plut.  Vit.  Them.  10. 

3  Paton-Hicks,  37-40.  6  Ibid.,  38, 11.  5  ff. 

4  Ibid.,  37, 11.  60  ff .  i  SIG2,  600. 

s  Ibid.,  38, 11.  3  ff.  *  Loc.  cit.,  11.  63  ff. 


12  A  STUDY  OF  THE  GREEK  PRIESTESS 

The  purchaser  in  each  case  was  a  man.1  This  does  not  mean  neces- 
sarily that  a  man  was  actually  to  perform  the  duties  of  the  priest- 
hood which  he  bought,  as  a  similar  inscription  from  Halicarnassus 
shows.2  In  the  latter  case  provision  was  made,  in  case  a  man  bought  the 
priesthood,  that  he  must  furnish  a  priestess  who  fulfilled  certain  require- 
ments which  were  enumerated  in  full.  If  a  woman  bought  the  priest- 
hood, however,  she  must  herself  serve. 

These  eighteen  cults  of  Erythrae  may  have  been  served  by  priests 
or  by  priestesses.  The  inscription,  although  it  names  men  as  buyers,  does 
not  tell  anything  about  who  really  performed  the  duties  at  the  shrine. 

Numbers,  in  telling  but  half  the  truth,  sometimes  come  close  to 
falsehood.  The  proportion  of  priestesses  to  priests  in  the  goddess-cults 
varies  greatly,  according  as  the  divinities  are  considered  separately  or  in 
groups.  While  there  are  recorded  125  priestesses  and  83  priests  in  the 
cults  of  the  four  great  Hellenic  goddesses  considered  as  a  group  (Athena, 
Hera,  Demeter,  Artemis),  there  are  recorded  but  22  priestesses  to  36 
priests  in  the  cults  of  Aphrodite  and  the  Mother  of  the  Gods.  The 
change  in  ratio  is  still  more  striking  if  one  considers  those  female  divinities 
which  represented  ideas  not  fully  embodied  in  forms  which  possessed 
distinctive  personality.  Here  one  finds  5  priestesses  and  34  priests. 
In  this  division  are  included  (1)  those  divine  figures  which  embodied 
an  abstract  idea,  (2)  those  groups  of  goddesses  in  which  the  idea  repre- 
sented by  the  group  as  a  whole  predominated  over  the  individuality  of 
any  member  of  the  group. 

The  divinities  representing  abstract  ideas  usually  bore  feminine 
names.3  This  was  due  to  the  tendency  of  language  to  adopt  the  feminine 
form  for  the  abstract/  and  not  to  anything  especially  feminine  in  the 
nature  or  the  function  of  the  deity.  To  be  sure,  the  feminine  name 
reacted  upon  the  divinity  and  stamped  it  as  feminine,  but  the  name  was 
not  able  to  create  a  great  personal  figure  like  Athena  or  Demeter.  Con- 
trast the  priesthood  of  the  divinities  who  were  feminine  mainly  in  name 
(5  priestesses  and  34  priests),  with  the  priesthood  of  a  goddess  like 
Eileithyia,  who  was  feminine  in  function  (5  priestesses  and  1  priest). 

The  groups  of  goddesses  such  as  the  Charites  and  the  Muses  also 
show  a  smaller  number  of  priestesses  (6)  than  of  priests  (10).    In  these 

1 A  certain  woman,  Nosso,  with  the  consent  of  her  icipios,  bought  the  priesthood 
of  the  Dioscuri  for  her  minor  son,  loc  cit.,  11.  121  ff. 

*  SIC,  601. 

3  Usener,  Gottemamen,  pp.  371-72,  375. 

*  Curtius,  Grundziige  d.  griech.  Etymol.,  pp.  641,  644. 


SEX  RESEMBLANCE  IN  DIVINITY  AND  MINISTRANT  13 

cases  the  group  was  the  unit  of  worship,  and  the  personality  of  the  indi- 
vidual goddess  was  subordinate  to  the  idea  embodied  in  the  group  as  a 
whole.  The  presence  of  a  priestess  in  such  a  cult  was  due  to  the  fact 
that  the  composite  personality  of  the  group  developed  a  distinctly  femi- 
nine character. 

In  the  early  days  of  Greece,  when  a  great  lord  held  a  local  cult  under 
his  patronage,  he  sometimes  made  his  wife  or  his  daughter  priestess  in 
case  the  divinity  was  female,  as  in  the  cult  of  Hera  at  Argos1  and  of 
Demeter  at  Eleusis.2  Occasionally,  however,  he  kept  the  priesthood  for 
himself,  as  did  Cinyras  who  was  priest  of  the  cult  of  Aphrodite  at 
Paphos.3  Many  of  those  who  were  priests  by  hereditary  right  could 
trace  their  office  back  to  such  a  beginning.  At  Pellene  the  priests  of 
Artemis  held  office  by  reason  of  their  high  birth.4  King  Hiero  was  the 
hereditary  hierophant  of  the  Syracusan  cult  of  Demeter.5  Even  when 
shorn  of  their  temporal  power,  the  old  lords  retained  a  vestige  of  their 
former  rank  in  the  form  of  sacerdotal  dignity.  The  best  illustrations 
of  this  survival  are  to  be  found  in  certain  cults  in  which  there  were  both 
a  priest  and  a  priestess.  In  some  such  cases  there  is  evidence  that  the 
priest  represented  the  patriarchal  claim  upon  the  shrine,  while  the 
priestess  was  the  regular  attendant  of  the  goddess. 

The  priesthood  of  Demeter  at  Eleusis  was  shaped  by  the  interaction 
of  patriarchal  patronage  and  independent  growth.  Among  the  attend- 
ants of  first  rank  the  hierophant  and  the  priestess  of  Demeter  were  most 
important.6  To  be  sure  the  hierophantids  were  hieronymous,7  like  the 
hierophant.8  By  that  fact  as  well  as  by  their  resemblance  in  title  they 
showed  their  connection  with  him.  But  apparently  they  had  to  be 
satisfied  with  that  degree  of  distinction.  It  was  the  priestess  of  Demeter 
and  the  hierophant  who  performed  the  sacrifice.9  It  was  the  priestess 
who  had  a  house  of  her  own  by  the  shrine.10 

1  Plut.  Frag.  X;  Miiller,  FGH,  IV,  pp.  633-34  and  footnote. 

2  Paus.  I,  38,  3;   Suidas  s.v.  EC/wXiroj. 

3  Pind.  Pyth.  2,  24  ff.;  Tac.  Hist.  II,  3.  «  Paus.  VII,  27,  3. 
*  Schol.  Pind.  01.  6,  158;  cf.  Hdt.  VII,  153-54. 

6  Vide  Foucart,  Les  Grands  Mysteres  d' Eleusis,  pp.  24-45,  67-71;  Martha,  Les 
Sacerdoces  Atheniens,  pp.  156-59. 

7  CIG,  I,  434.  For  meaning  of  the  term  cf.  Lucian  Lexiph.  10;  Martha,  Les 
Sacerdoces  Athiniens,  p.  156,  §  71. 

8  CIG,  I,  190, 1.  33,  note  p.  325;  Lucian  Lexiph.  10. 
*BCH,  XIII  (1889),  p.  435, 11.  56-58. 

10 IG,  II,  5, 8346,  col.  1,  p.  50;  Eph.  Arch.,  1883,  pp.  113-14, 1-  74;  PP- 1 25-26,  y,  1. 9. 


14  A  STUDY  OF  THE   GREEK  PRIESTESS 

It  was  also  she  who  held  the  official  title,  priestess  (Upua)  of  the 
cult,  while  the  other  names,  dadouchos,  hieroceryx,  hierophant,  and 
hierophantid  referred  to  a  special  service,  viz.,  performance  of  the  mystic 
rites.  The  Eleusinian  cult  had  been  diverted  from  the  usual  simple 
type  to  an  abnormal  form  in  which  extraordinary  stress  was  laid  upon  the 
great  mysteries.  The  hierophant  and  his  associates  showed  by  their 
names  that  their  place  was  in  the  mystic  rites.  But  the  Upcia,  who 
belonged  in  the  normal  cult,  had  not  been  crowded  out. 

Moreover,  like  the  priestess  of  Athena  Polias  upon  the  Acropolis  of 
Athens,1  the  Eleusinian  priestess  of  Demeter  was  eponymous.2  This 
peculiar  mark  of  distinction  was  attached,  not  to  the  unusual  attendants 
such  as  the  great  hierophant  and  the  hierophantids,  but  to  the  regular 
priestess. 

An  Attic  hydria  bears  witness  in  a  curious  way  to  the  distinction  of 
her  position.3  The  vase  painter,  who  took  his  theme  from  Eleusinian 
tradition,  did  not  fail  to  depict  the  richly  dressed  dadouchos  in  close  con- 
nection with  the  story  which  was  delineated.  But  calmly  seated  above 
the  scene  of  action,  the  priestess  in  ordinary  costume  was  added,  holding 
her  great  temple  key  like  the  priestess  of  any  shrine.4 

Even  her  part  in  the  mystic  rites  was  significant,  for  she  was  one  of  the 
two  leading  figures.  In  the  very  heart  of  the  ceremony,  when  the 
mystic  union,  the  sacred  marriage,  was  performed,  she  it  was  who  took 
the  woman's  part.5  She  embodied  in  her  person  the  character  of  the 
fruitful  Earth-mother. 

If  the  final  proof  of  her  close  relation  to  the  goddess  be  sought,  con- 
sider that  in  the  Haloa,  an  agrarian  festival  which  was  separate  from  the 
great  mysteries,6  the  priestess  performed  the  rites  herself,  even  to  the 
exclusion  of  the  hierophant.7    Herein  doubtless  lies  the  secret  of  her 

1  Vide  A  J  A,  III  (1899),  p.  382,  and  footnote  5. 

2  E.g.,  IG,  III,  1,  232,  828,  895;  Eph.  Arch.  1894,  pp.  206-7,  No.  306;  1895, 
p.  102,  No.  15;  1897,  p.  52,  No.  24;  BCH,  XIX  (1895),  p.  113. 

3  Farnell,  Cults  of  the  Greek  States,  III,  Plate  XXI&. 

*  Ibid.,  pp.  256  f . :  "And  the  art  language  is  more  than  usually  simple  and  articu- 
late, proclaiming  ....  that  if  one  wished  for  more  esoteric  information,  he  might 
apply  to  the  priestess  with  the  key." 

sTertull.  Ad.  Nat.  II,  7  (595c);  Aster.  Encotn.  Mart.,  p.  113  B  (quoted  from 
Harrison,  Proleg.,  p.  551,  footnote  2);  cf.  Farnell,  Cults  of  the  Greek  States,  III, 
pp.  176  ff.;  Harrison,  Proleg.,  pp.  549  ff.;  Frazer,  Golden  Bough*,  II,  pp.  138-40. 

6  Eph.  Arch.  1883,  pp.  119  f.,  1.  47;  1890,  pp.  127  f.,  1.  7;  Schol.  Lucian,  Dial. 
Meretr.  VII,  4;    Harpocr.  s.v.  'AXwa. 

vDemosth.  59,  116;  Schol.  Lucian,  Dial.  Meretr.  VII,  4. 


SEX  RESEMBLANCE  IN  DIVINITY  AND  MINISTRANT  1 5 

persistency  in  the  cult.  The  hierophant,  however  great  his  worldly 
rank  because  he  was  at  the  head  of  the  mysteries,  could  never  have  the 
real  vegetative  efficiency  which  had  become  traditionally  embodied  in 
her  because  of  her  sex.1  Doubtless  she  became  priestess  because  she  was 
a  woman.  In  spite  of  the  changes  which  time  wrought,  she  continued 
to  hold  her  place  in  the  cult  because  her  position  as  Upeta  of  the  cult 
was  respected  by  natural  religious  conservatism. 

But  how  did  the  hierophant  come  to  be  in  the  cult  at  all  ?  Pausanias 
relates  that  when  Eumolpus  was  overcome  by  the  Athenian  Erechtheus, 
the  Eleusinians  became  one  people  with  the  Athenians  except  that  the 
vanquished  retained  their  charge  over  the  sacred  mysteries,  and  the  priest- 
esses, who  were  daughters  of  Celeus,  kept  their  holy  office.3  But  what 
was  Eumolpus'  part  ?  If  the  hierophant  and  some  of  his  colleagues  were 
Eumolpids,3  then  Eumolpus  was  the  first  hierophant,  of  course.4  That 
was  the  usual  deduction  of  Greek  genealogy.  In  other  words,  the  head 
of  the  great  family  did  not  entirely  give  over  the  cult  to  the  priestesses 
but  he  retained  an  important  share  for  himself.  His  part  in  the  mysteries 
was  that  which  might  naturally  be  taken  by  the  lord  of  the  land  in  the 
sacred  marriage,  just  as  the  wife  of  the  king-archon  of  Athens  became  the 
bride  of  Dionysus  on  behalf  of  the  city.5 

In  some  of  the  other  cults  attended  by  a  priest  and  a  priestess,  there 
were  signs  of  a  similar  blending  of  family-  and  temple- worship.  The 
elaborate  regime  of  the  cult  of  Demeter  and  her  associates  at  Andania 
seems  to  have  emphasized  the  position  of  the  priest,  e.g.,  he  decided  cer- 
tain cases  concerning  the  violation  of  cult  regulations6  and  had  charge  of 
the  apportionment  of  gifts  made  to  the  shrine.7  Even  Mnasistratus,  the 
ex-priest,  was  a  person  of  importance.8  But  the  priestess  walked  side 
by  side  with  the  priest9  and  with  him  received  her  share  in  the  sacred 
feast.10  The  women  of  the  cult,  the  Upeia  and  her  associates,  the  iepai, 
evidently  performed  the  mimetic  rites  of  the  cult,  as  a  provision  was  made 
with  reference  to  the  clothing  of  the  women  who  acted  the  parts.11  It  is 
noteworthy  that  the  mimetic  rites,  a  survival  of  early  vegetation  magic, 
were  in  charge  of  the  priestess. 

1  Frazer,  Golden  Bough3,  II,  pp.  97-170;  Farnell,  Cults  of  the  Greek  States,  III, 
pp.  111-12. 

2 1,  38,  2-3.  I  Ibid.,  1.  89. 

3  Schol.  Aeschin.  3,  18.  8  Ibid.,  11.  28,  85  ff. 

4  Hesych.  s.v.  EfywXirMai.  » Ibid.,  11.  28-29. 
s  Aristot.  Const.  3.  I0  Ibid.,  11.  96-97. 
6  SIC,  653, 11.  82  f.  "  Ibid.,  1.  24. 


1 6  A   STUDY  OF   THE   GREEK  PRIESTESS 

In  the  Laconian  cult  of  the  Leucippides,  which  had  both  maiden 
priestesses1  and  a  priest,2  the  maidens  were  called  Leucippides  like  the 
goddesses  whom  they  served.  At  the  shrine  of  Artemis  Hymnia  in 
Orchomenus,  where  there  was  a  priest  and  a  priestess  in  Pausanias' 
time,  there  had  once  been  a  virgin  priestess  in  charge.3 

Asia  Minor  also  furnishes  interesting  evidence  upon  this  point. 
Strabo  says  that  the  son  of  Codrus,  king  of  Athens,  was  the  founder 
of  Ephesus,  and  his  descendents,  who  were  still  called  kings  even  after 
their  power  had  declined,  retained  charge  of  certain  rites,  among  which 
were  those  of  Eleusinian  Demeter.4  There  is  also  an  inscription  which 
refers  to  a  priest  of  the  cult  of  the  Demetriasts,  the  mystae  of  Demeter.5 
But  a  more  explicit  inscription  says  that  the  mysteries  and  sacrifices 
were  conducted  by  the  mystae  together  with  the  priestesses,  according 
to  the  usual  custom.6 

The  most  interesting  passages  referring  to  the  priestesses  of  Ephesian 
Artemis  must  be  disregarded  here  because  they  savor  too  much  of  liter- 
ary imagination,  too  little  of  actual  cult  practice.7  There  is  better 
evidence  as  to  the  priest.  The  Megabyzos,  whom  Xenophon  calls  the 
neokoros,  the  "temple-warden,"8  was  the  manager  of  the  shrine.  It  was 
with  him  that  Xenophon  left  his  treasure,  and  from  him  that  he  received 
it  back.9  The  Essenes  were  the  yearly  priests  who  acted  as  entertainers 
(toriaTopes)10  and  probably  directed  the  festivals.  The  fondness  of 
late  writers  for  portraying  the  virgin  priestess  in  close  relation  with  the 
goddess"  probably  had  its  origin  in  the  special  functions  of  the  priestess. 

The  neighboring  shrine  of  Artemis  Leucophryene  at  Magnesia 
offers  better  evidence  concerning  the  priestess.  In  one  inscription  priest 
and  priestess  were  mentioned  together  by  the  usual  titles  Upevs  and 
Uptia.  They  and  their  divinity  were  to  be  guests  at  the  great  public 
sacrifice  of  Zeus.12  But  in  a  second  inscription,  which  gave  directions  for 
the  annual  ceremony  at  which  the  xoanon  of  Artemis  was  transferred 
to  the  Parthenon,  no  mention  was  made  of  the  icpevs  but  only  of  the 
veowcopo?  and  the  Upua,  who  were  to  direct  the  ceremonies.13    This  neo- 

1  Paus.  Ill,  16.  i.  4  XIV,  i,  3  (633). 

*  BSA ,  XII,  p.  356.  5  SGDI,  III,  2,  5605. 
3  Paus.  VIII,  s,  "  f-;   13,  1,  5-                    6S/G*,  655. 

» Hist.  Apollon.  Reg.  Tyr.  48  ff.;  Xen.  Eph.  I,  2. 

*  Xen.  Anab.  V,  3,  6.  » Ibid. 

10  Paus.  VIII,  13,  1;  cf.  Callim,  Hymn  to  Zeus,  66;  Hesych,  s.v.  ~E<ra^v. 

"Hist.  Apollon.  Reg.  Tyr.  48  ff.;  Xen.  Eph.  I,  2. 

■  SIG3,  553, 11.  14  ff.,  22,  32  ff.,  48  f.  n  Ibid.,  552, 11.  21  ff. 


SEX  RESEMBLANCE   IN  DIVINITY  AND  MINISTRANT  1 7 

koros  may  have  been  the  priest  mentioned  in  the  former  inscription,  or  a 
separate  custodian  of  the  shrine.  Xenophon's  use  of  the  word1  shows  that 
it  meant  "major-domo."  If  this  Magnesian  neokoros  was  the  same  per- 
son as  the  priest,  the  very  name  shows  the  difference  between  the  func- 
tions of  the  priest  and  the  priestess.  If  he  was  not  the  priest  of  the  first 
inscription,  the  absence  of  the  wpevs  from  this  important  ceremony  in 
which  the  priestess  and  the  women  took  so  active  a  part,  and  the  pres- 
ence of  a  mere  helper,  is  also  proof  that  the  priestess  performed  rites  which 
revealed  her  as  the  attendant  who  was  in  closest  relation  to  the  goddess. 

In  the  interior  of  Asia  Minor,  there  were  many  powerful  priest-kings, 
who  lived  in  great  hiera  thronged  with  hierodules.  The  priestess  of  the 
great  hieron  is  seldom  mentioned.  In  southwestern  Asia  Minor,  how- 
ever, the  Anatolian  hieron  took  on  a  modified  form  which  was  much 
more  like  a  Greek  shrine  in  its  personnel.  In  Greece,  a  priest  sometimes 
performed  extraordinary  functions  in  a  goddess  cult  side  by  side  with 
the  regular  priestess,  as  at  Eleusis.  In  these  cults  of  southwestern  Asia 
Minor  the  order  was  reversed.  The  priest  was  assisted  by  a  woman  who 
performed  a  special  liturgy.  In  the  cult  of  Aphrodite  at  Aphrodisias, 
there  was  a  priest,2  and  also  an  anthephoros  who  was  the  high  priestess 
and  the  wife  of  the  high  priest.3  At  the  shrine  of  Artemis  Cindyas 
in  Bargylia  there  was  a  priest,4  and  also  a  loutrophoros  who  was  distin- 
guished by  the  greatest  and  most  eminent  honors  for  her  service.5  A 
canephoros  of  similar  rank6  as  well  as  a  priest7  served  Artemis  at  Ter- 
messus. 

The  great  hieron  of  Ma  at  Comana  in  Pontus8  and  the  similar  shrines 
at  Zela9  and  Cappadocian  Comana10  show  extreme  development  in  the 
executive  power  of  the  priest.  For  example,  at  the  shrine  of  Ma  in 
Comana  (Pontus),  the  priest,  who  was  of  the  royal  family,  was  next  in 
honor  after  the  king.  He  wore  the  regal  garb  and  was  the  leader  of 
six  thousand  or  more  hierodules  who  lived  about  the  shrine."    Strabo 

■Xen.  Anab.  V,  3,  6. 

3CIG,  II,  2778,  2782;  Rev.  Et.  Gr.,  XLX  (1906),  pp.  127  f.,  No.  54;  pp.  147  *-, 
No.  80. 

3CIG,  II,  2821-22. 

*BCH,  V  (1881),  p.  192  (referred  to  in  P-W.,  II,  1389, 11.  23  f.). 

s^CF,  XIII  (1889),  pp.  37  f. 

6  CIG,  III,  4362.  »  IGRR,  III,  451. 

« Strabo  XII,  3,  32  (557),  34  (558),  36  (559);  8,  9  (575)- 

» Ibid.,  XII,  3,  37  (559-60).  » Ibid.  XII,  2,  (535) ;  3,  32  (557). 

»  Ibid.  XII,  3,  32  (557),  34  (558),  36  (559). 


1 8  A   STUDY  OF  THE   GREEK  PRIESTESS 

casually  remarks  in  another  connection  that  the  priest  and  the  priestess 
lived  in  the  peribolos  of  the  shrine.1  He  does  not  mention  a  priestess  in 
his  account  of  the  shrines  of  Zela  and  Cappadocian  Comana.  The 
priest  in  the  cult  of  Aphrodite  at  Palaeopaphos  was  of  the  royal  line2 
and  frequently  is  mentioned  in  inscriptions,3  while  the  existence  of  a 
priestess  in  the  cult  is  only  conjectural.4  Thus  the  priest-king  was  a 
great  lord  whose  realm  was  the  shrine  over  which  he  ruled.  The  un- 
settled political  conditions  of  Asia  Minor  which  called  forth  such  centers 
of  theocratic  government  laid  upon  the  priest-king  great  temporal 
authority,  which  insured  his  right  to  sacrifice  to  the  goddess. 

Table  II  at  the  end  of  the  Appendix  shows  clearly  that  there  was  a 
predominance  of  priests  in  the  goddess  cults  of  Asia  Minor.  It  also 
shows  how  Asiatic  influence  reacted  upon  the  cults  of  Hellenic  divinities 
in  Asia  Minor  and  how  Greek  influence  affected  the  priesthood  of  the 
Anatolian  divinities  in  Greece. 

The  frenzy  which  was  so  characteristic  of  Dionysiac  worship  explains 
a  number  of  exceptions  both  in  the  cult  of  Dionysus  and  in  other  cults. 
This  Wahnsinn  was  a  characteristic  feature  of  the  incarnate  man-god. 
The  Greek  priesthood  tended  to  become  formal  and  meaningless  as  the 
gods  grew  into  types  and  finally  into  abstractions.  But  there  was  a 
time  when  spirit  powers  became  epithets,  epithets  became  gods,  and 
gods  grew  into  persons.5  Worship  too  was  in  a  plastic  stage.  The  tree 
or  pillar  was  the  statue,  and  the  shaman  was  one  who  possessed  some 
divine  power.  So  it  was  with  the  frenzied  Bacchae,  the  inspired  priest- 
esses, and  the  Galli.  In  cults  characterized  by  ecstatic  worship  it  was 
most  important  to  secure,  not  personal  resemblance,  but  incarnate  power.6 

In  the  cult  of  the  Corn-mother,  the  primitive  fertility  rites  became 
more  mimetic  and  less  enthusiastic.  In  the  cult  of  Dionysus,  the  idea 
of  communion  and  ecstatic  self-abandonment  long  remained.  Probably 
the  connection  between  Dionysiac  worship  and  the  vine  gave  an  unusual 
amount  of  excitement  to  the  original  rites  so  that  they  developed  into  the 
rites  of  frenzy  par  excellence  and  spread  as  such  through  Greece. 

1  Strabo  XII,  8,  9  (575). 

3  Pind.  Pyth.  2,  24-31;  Tac.  Hist.  II,  3;  SGDI,  I,  38-40. 

sJHS,  IX  (1888),  251,  No.  109;  SGDI,  I,  38-40. 

*  Cf.  JHS,  IX  (1888),  p.  241,  No.  57. 

sSchomann,  Griech.  Alterth.,*  II,  pp.  135  £f.;  Frazer,  Golden  Bough*,  I,  chap,  iv; 
Harrison,  Proleg.,  chaps,  vi,  vii;  O.  Seeck,  Neue  Jahrb.  Klass.  Alt.  u.  Pad.,  Ill  (1899), 
pp.  411  f.;   Schrader,  Sprachvergl.  u.  Urgesch.,  pp.  607-12. 

6  Soph.  Antig.  963;  Eurip.  Bacch.  300  f.;  Farnell,  op.  cit.  V,  161  ff.;  Rohde, 
Psyche*,  II,  pp.  14  ff. 


SEX  RESEMBLANCE   IN  DIVINITY  AND  MINISTRANT  1 9 

In  this  frenzied  worship  the  devotees  were  not  simply  like  the  god. 
They  were  ZvOeoi.  They  were  the  god,  often  with  a  liberal  supply  of 
the  divine  afflatus.  They  not  only  bore  the  narthex,  but  also  they  were 
Bacchoi.1  They  wore  horns.2  They  brought  forth  milk  and  honey  from 
rock  and  river.3  That  was  probably  the  climax  until  man  rose  above 
the  need  for  vegetation  magic.  The  predominance  of  woman  in  the 
frenzied  worship  of  Dionysus  is  proved  by  abundant  evidence.4  The 
early  importance  of  women  in  vegetation  magic  is  but  a  partial  explana- 
tion. The  real  underlying  cause  was  the  adaptability  of  the  feminine 
temperament  to  such  emotional  self-abandonment. 

The  ySaK^at  were  worshipers  who  stood  in  a  very  close  relation  to  the 
god.  Pausanias  (or  an  early  commentator  on  Pausanias)  describes  them 
well :  "They  say  that  these  women  are  sacred  and  that  they  rave  in  honor 
of  Dionysus."5  Sometimes  they  were  associated  with  a  priest  in  acts 
of  ritual,  as  at  Orchomenus,  where  the  priest  pursued  the  Oleiae.6  Con- 
sidering that  the  cult  of  Dionysus  was  attended  by  female  worshipers 
of  so  sacred  and  intense  a  nature,  it  is  surprising  that  so  few  Upctai  of 
Dionysus  are  mentioned.  The  occasional  orgiastic  rites  had  less  power 
to  shape  the  priesthood  than  the  ordinary  practices  of  temple- worship. 

In  the  Delphic  cult  of  Apollo,  there  were  priests  and  a  priestess  or 
prophetess,  the  Pythia.7  Like  the  Thyiad,  she  owed  her  position  to  the 
excitable  temperament  of  womanhood.  Whether  the  Delphic  type  of 
the  priestess  was  formed  under  the  influence  of  the  earlier  earth  oracle,8  or 
was  borrowed  from  the  worship  of  Dionysus,9  or  grew  up  independently 
from  the  same  source  as  the  Thyiad,10  the  reason  for  choosing  her  remains 
the  same,  the  susceptibility  of  woman  to  emotional  influence."  In  order 
to  insure  that  the  Pythia  had  an  open,  yielding  nature,  custom  declared 
that  she  must  have  been  reared  in  the  home  of  poor  farmers  and  be  un- 
tutored and  inexperienced.12    Her  natural  tendency  toward  excitement 

I  Plato  Phaedo  69  C.  2  Lycoph.  Alex.  1237  f. 
3  Eurip,  Bacch.  143;  Plato  Ion  534  A. 

*  Vide  Farnell,  op.  cit.,  V,  pp.  279-300;  Rohde,  Psyche*,  II,  pp.  9  f. 

•  Paus.  II,  7,  5,  tr.  Frazer.  6  Plut.  Quaest.  Gr.  38. 

7  Plut.  De  Defect.  Orac.  51;  De  E  ap.  Delph.  5;  Hdt.  VIII,  37;  Eurip.  Ion  413  ff. 

8  Bouch6-Leclerq,  Histoire  de  la  Divination,  III,  pp.  43  ff.,  93. 

»  Rohde,  Psyche*,  II,  pp.  52  ff.;  Neue  Jahrb.  Klass.  Alt.  u.  Pad.,  Ill  (1899),  p.  406. 
10  Farnell,  op.  cit.,  IV,  p.  192. 

II  For  a  very  different  view  vide  Fehrle,  Kultische  Keuschheit,  pp.  7  f.;  cf.,  however, 
Oppe,  JHS,  XXIV  (1904),  pp.  215  ff. 

12  Plut.  De  Pyth.  Orac.  22. 


20  A   STUDY   OF   THE   GREEK  PRIESTESS 

was  increased  also  by  the  preparatory  use  of  herbs  which  were  intended 
to  react  upon  her  nervous  system.1  A  draught  from  the  sacred  spring 
finally  brought  the  divine  power.2 

There  is  one  striking  resemblance  between  the  Eleusinian  cult  of 
Demeter  and  the  Delphic  cult  of  Apollo.  There  were  priests  of  Apollo3 
just  as  there  was  a  priestess  of  Demeter.  The  Pythia  at  Delphi  and  the 
hierophant  at  Eleusis  were  charged  with  special  duties.  The  oracle 
and  the  great  mysteries  were  extraordinary  and  could  not  entirely  dis- 
place the  regular  form  of  worship  presided  over  by  lepevs  and  iep«a. 
So  strong  was  the  influence  of  the  Delphic  oracle  upon  the  other  Apolline 
cults  that  it  is  better  to  continue  this  discussion  later  under  the  subject 
of  the  influence  of  certain  strong  local  cults. 

In  the  emotional  worship  of  the  Great  Mother,  both  men  and  women 
took  part.  The  women  raved  much  like  the  Thyiads  of  Dionysus4  and 
representations  of  them  have  been  found  even  in  the  Minoan  palaces  of 
Crete.5  But  in  an  enthusiastic  worship  and  especially  in  that  of  a  goddess, 
one  would  expect  to  find  women.  The  frequency  with  which  the  Gallus 
appears  both  as  a  worshiper  and  as  a  priest  must  then  be  explained. 

The  Gallus,  like  the  Thyiad  and  the  prophetess,  was  seeking  for 
communion  with  his  divinity.6  Besides  giving  himself  up  to  frenzy,7 
he  became  'Attis8  and  Kv/fy/Jos,0  the  male  counterpart  of  the  Great 
Mother.  At  times  he  became  prophetic.10  The  repulsive  practice  of 
self-mutilation"  was  an  effort  of  the  Gallus  to  become  like  his  mistress. 
Although  a  man,  he  used  every  means  possible  to  conceal  the  fact  and 
to  become  one  with  the  great  goddess. 

The  calmer  forms  of  primitive  religion  explain  some  variations  from 
the  usual  custom  in  regard  to  the  priesthood.  Once  grant  the  premise 
of  sympathetic  magic  that  likeness  signifies  relationship  and  it  becomes 

1  Plut.  De  Pyth.  Orac.  6  (397  A);  Lucian  Bis  Accus.  1. 

2  Paus.  X,  24,  7;  Euseb.  Praep.  Ev.  V,  16. 

3  Plut.  De  E  ap.  Delph.  5;  De  Defect.  Orac.  51;  Hdt.  VIII,  37;  Eurip.  Ion  413  ff. 
*  Eurip.  Bacch.  55  f.;  Athen.  XIV,  6360;  cf.  Showerman,  The  Great  Mother  of  the 

Gods,  p.  237. 

SBSA,  IX,  pp.  77  ff.;  XI,  pp.  247  f.;  cf.  Farnell,  op.  cit.,  p.  297,  note  a). 

6  Lucian  Tragoed.  30  ff.  7  Showerman,  op.  cit.,  pp.  236  ff. 

» Polyb.  XXII,  18;  Ath.  Mitt.,  XXII  (1897),  p.  38,  No.  22;  Michel,  45.  B,  11.  6, 18; 
C,  1.  1;  Steph.  Byz.  s.v.  TdXXos. 

»  Phot.  s.v.  K«5/3t;)3os. 

10  Ath.  Mitt.,  XVIII  (1893),  p.  272;  Serv.  Verg.  Aen.  X,  220. 

"  Steph.  Byz.  s.v.  Td\\os;  Plin.  Nat.  Hist.  XXXV,  165  (46);  Serv.  Verg.  Aen.  IX, 
115;  °f-  Roscher,  Lex.  II,  1,  1657  f. 


SEX  RESEMBLANCE  IN   DIVINITY  AND  MINISTRANT  21 

clear  that  women,  being  the  mothers  of  men,  must  be  especially  effective 
in  rites  intended  to  increase  fertility.  The  frequency  with  which  women 
conducted  the  rites  of  the  Earth-mother  has  been  observed,1  but  she  was 
not  the  only  divinity  connected  with  the  growth  processes  of  nature. 

In  the  Athenian  cult  of  Dionysus  there  were  fourteen  old  women 
(ytpapaCj/  who  during  the  Anthesteria  performed  mystic  rites  in  com- 
pany with  the  Basilinna.3  The  story  was  told  that  at  the  reception  of 
Orestes,  the  king  of  Attica  had  ordered  the  revelers  to  hand  over  the 
crowns  which  they  wore  to  the  priestess  in  Limnae,4  probably  referring  to 
one  of  the  old  women.  Certainly  this  cult  was  connected  with  old 
fertility-rites.  The  part  which  it  played  in  the  Anthesteria,  the  sacred 
marriage,  and  the  Feast  of  Cups  betrays  the  worship  of  a  wine  god  who 
was  also  a  god  of  vegetation,  and  the  employment  of  women  was  probably 
a  survival  from  the  primitive  days  of  vegetation  magic.  Perhaps  the 
priestess  of  Dionysus  Anthios  (if  the  epithet  is  to  be  so  restored)  may  be 
accounted  for  in  the  same  way.5 

The  priestess  of  Apollo  in  Epirus  fed  the  sacred  snakes,  and  the 
prospects  for  the  crops  of  the  coming  year  were  determined  from  the 
manner  in  which  the  serpents  took  their  food  from  the  priestess.6  Farnell 
shows  that  there  is  reason  to  believe,  from  the  connection  with  the 
serpent,  that  an  ancient  chthonian  and  mantic  cult  of  Gaea  or  Demeter 
had  been  taken  over  by  Apollo.  The  explanation  of  the  priestess  in  this 
Apollo  cult  is  then  easy,  for  "the  earth  goddess  is  naturally  ministered  to 
by  a  woman."7 

Sometimes  there  was  a  maiden  priestess  for  the  god's  own  enjoyment. 
Pausanias  found  that  there  was  a  virgin  priestess  for  Heracles  at  Thespiae 
and  thought  it  necessary  to  explain  the  reason.  He  relates  two  traditions 
neither  of  which  leaves  any  doubt  as  to  the  purpose  of  the  maiden 
priestess  in  the  temple.8  The  priestess  of  Apollo  at  Patara  slept  in  the 
temple  at  the  season  when  the  god  was  there.9  Perhaps  the  priestess 
of  Poseidon  at  Calauria10  and  at  Thebes"  and  of  Pan  at  Ephesus"  were 
intended  for  the  same  purpose.13    The  light  which  anthropology  has 

1  Frazer,  Golden  Bough1, I,  p.  141;  Farnell,  op.  oil.,  Ill,  pp.  106  ff. 

-Pollux  VIII,  108;  Hesych.  s.v.  yepapal. 

JDemosth.  59,  74  ff.;  Aristot.  Const.  3.  8  Paus.  LX,  27,  6  ff. 

*  Athen.  X,  437c-d.  »  Hdt.  I,  182. 

s  IG,  II,  1,  631, 11.  9-10;  cf.  Paus.  I,  31,  6.  "  Paus.  II,  33,  2. 

6  Aelian  De  Nat.  Anim.  XI,  2.  "  IG,  VII,  2465. 

i  Farnell,  op.  oil.,  IV,  pp.  222  ff.  "  Ach.  Tat.  VIII,  6,  14. 

13  Fehrle,  Die  Kultische  Keuschheit,  pp.  7  ff. 


22  A   STUDY  OF  THE   GREEK  PRIESTESS 

thrown  upon  the  sacred  marriage  relieves  the  apparent  grossness  of  such 
a  custom.1 

No  doubt  many  variations  from  the  custom  "like  god,  like  priest" 
were  caused  by  the  influence  of  stronger  cults.  A  number  of  the  cults 
of  Demeter,  especially  in  southern  Greece  had  mysteries  which  the 
people  declared  were  copies  of  the  Eleusinian  rites.  It  can  hardly  be 
accidental  that  most  of  these  rites  were  directed  by  priests.  Sometimes 
even  the  name  hierophant  was  applied  to  the  priest.  At  Celeae,  accord- 
ing to  Pausanias,  there  were  mysteries  of  Demeter.  The  hierophant, 
to  be  sure,  was  appointed  annually  and  might  take  a  wife,  but  in  other 
respects  the  mysteries  were  a  direct  imitation  of  the  Eleusinian  mysteries, 
as  the  Phliasians  themselves  admitted.2  At  Pheneus  the  people  cele- 
brated mysteries  in  honor  of  Demeter  which  they  claimed  were  identical 
with  those  of  Eleusis.  They  traced  the  origin  of  these  back  to  Naos,  a 
grandson  of  Eumolpus.3  At  Argos,  where  there  was  a  hierophant,  a 
story  was  told  about  the  marriage  of  the  priest  of  the  mysteries  with  an 
Eleusinian  wife,  to  whom  were  born  two  sons,  Eubouleus  and  Triptole- 
mus.4  The  story  of  the  marriage  probably  reflects  some  former  connec- 
tion with  Eleusis.  As  for  Andania,  it  was  related  that  Caucon  brought 
the  orgies  of  the  Great  Goddesses  from  Eleusis,  and  Lycus,  the  son  of 
Pandion,  raised  them  to  higher  honor  in  Messene.5  An  inscription  from 
Lerna  speaks  of  a  Lernaean  hierophant  who  was  the  son  of  an  Eleusinian 
hierophant.6  At  Megalopolis,  mysteries  had  been  introduced  which 
were  an  imitation  of  those  at  Eleusis.7  The  priest  was  called  Upo<f>dvTr)<i.s 
The  records  in  each  case  do  not  tell  whether  there  was  a  priestess  asso- 
ciated with  the  hierophant. 

It  is  impossible  to  distinguish  in  these  cases  what  was  native  and 
what  was  shaped  under  the  influence  of  Eleusis.  The  cults  of  Demeter,  as 
Table  I  shows,  were  very  likely  to  be  served  by  priestesses.  Yet  in  these 
cults  which  claimed  to  be  under  the  influence  of  Eleusis,  there  was  a 
special  form  of  the  priesthood  as  at  Eleusis.  It  is  only  a  natural  inference 
that  this  influence  extended  to  the  priesthood,  lending  it  this  character- 
istic form.  There  was  probably  a  similar  bond  of  connection  among 
the  cults  of  southeastern  Sicily,  viz.,  Syracuse,9  Gela,I0and  Acrae." 

1  Vide  Frazer,  Golden  Bough3,  II,  chap,  xii;  Farnell,  op.  cit.,  IV,  p.  34; 
V,  pp.  217  ff. 

2  Paus.  II,  14,  1.  7  Paus.  VIII,  31,  7. 

3  Paus.  VIII,  15,  1.  8  Eph.  Arch.,  1896,  pp.  121  f.,  11.  3,  18. 
« Paus.  1, 14,  2.                                     »  Pind.  01.  6,  158  and  schol. 

»  Paus.  IV,  1,  s  ff.  I0  Hdt.  VII,  153-545  Diod.  Sic.  XI,  26. 

«/G,III,  i,  718.  "  CIG,  III,  5432. 


SEX  RESEMBLANCE   IN   DIVINITY  AND  MINISTRANT  23 

A  number  of  cults  in  Rhodes  were  under  the  influence  of  the  great 
'  cult  of  Athena  Lindia  and  Zeus  Polieus  at  Lindus.  In  each  of  the  cult 
titles,  Athena  was  named  first,  usually  with  an  epithet  formed  from  the 
name  of  the  city  to  which  she  belonged,  while  Zeus  was  in  each  case 
named  Polieus.  Just  as  there  was  a  priest  of  Athena  Lindia  and  Zeus 
Polieus  at  Lindus,1  so  there  was  a  priest  of  Athena  Ialysia  Polias  and 
Zeus  Polieus  at  Ialysus,2  of  Athena  Cameiras  and  Zeus  Polieus  at 
Camirus,3  and  of  Athena  Polias  and  Zeus  Polieus  at  Rhodes.4  The 
priest  of  Athena  Polias  at  Phaselis  on  the  Lycian  coast  may  have 
belonged  to  the  same  group.5 

The  influence  of  the  Delphic  prophetess  as  a  type  can  be  traced  in 
much  the  same  way  as  that  of  the  Eleusinian  hierophant.6  Lucian 
certainly  had  a  clear  idea  of  the  course  of  Delphic  influence,  although 
he  probably  made  a  slight  mistake  in  ascribing  a  priestess  to  the  shrine 
at  Clarus.  Zeus  was  complaining  of  the  rush  of  oracular  business  which 
pressed  upon  the  unfortunate  Apollo,  who  must  be  first  at  Delphi,  then 
off  to  Colophon,  then  to  Xanthus,  back  to  Clarus,  then  to  Delos  and 
Branchidae.  In  fact  he  had  to  run  about  at  the  call  of  each  priestess 
who  had  had  her  taste  of  holy  water,  had  chewed  the  laurel,  and  had  sat 
upon  the  tripod.7  Besides  these  oracles  of  Apollo,  there  was  also  one 
at  Argos  which  was  attended  by  an  inspired  prophetess,  although  in  this 
case  the  intoxication  came  from  tasting  blood.  Tradition  said  that  the 
temple  had  originally  been  built  by  Pytheus,  who  came  from  Delphi.8 

The  cult  of  Aphrodite  at  Palaeopaphos9  probably  exerted  an  influence 
over  the  other  cults  of  the  Paphian  goddess  in  Cyprus,  where  the  same 
form  of  the  priesthood  reappears  at  Golgos,10  at  Lapethus,"  and  Neopa- 
phos.12  In  Cos  Athena  Soteira,  who  was  joined  in  the  cult  with  Zeus 
Soter  had  an  attendant  of  her  own,  a  priest.13  In  the  same  way,  within 
the  Eleusinian  cult,  Pluto  had  a  priestess.14  Among  the  numerous  priest- 
esses of  the  great  cult  at  Andania,  there  was  one  of  Karneios.15 

1 IG,  XII,  1,  786, 1.  2;  809  ff.  3  Ibid.,  11.  6-7. 

1  Ibid.,  11.  s-6.  *  Ibid.,  11.  61-62. 

5  CIG,  III,  4332;  cf.  Gruppe,  Griech.  Myth.  u.  Relig.,  p.  331. 

6  Bouche-Leclerq,  op.  cit.,  Ill,  pp.  232  ff.,  249  ff.,  328. 

*  Lucian  Bis  Accus.  1.  *  Paus.  II,  24,  1. 

9JHS,  IX  (1888),  p.  251,  No.  109;  SGDI,  I,  38-40. 

10  Rev.  Arch.,  XXII  (1870),  pp.  370-72,  Plate  XXIII. 

"SGDI,  I,  1. 

■  Ibid.,  33.  *i  SIG2,  628, 11.  21-22. 

«  Paton-Hicks,  p.  34, 1.  45.  «  SIG',  653, 1.  97. 


24  A  STUDY  OF  THE  GREEK  PRIESTESS 

Many  priests  remain  who  have  not  been  mentioned  in  this  chapter. 
It  would  be  folly  to  try  to  account  for  every  priest  of  a  goddess  and 
every  priestess  of  a  god,  considering  the  present  state  of  our  knowledge 
of  Greek  cults.  But  it  is  hoped  that  this  partial  interpretation  may  add 
to  the  reasonableness  of  the  principal  hypothesis. 


CHAPTER  III 

INTERPRETATION  OF  THE  CUSTOM 

Few  indeed  are  the  customs  which  can  grow  up  isolated  and  solitary. 
The  same  creative  imagination  which  fashioned  each  of  its  divinities 
as  a  thoroughly  individualized  person  also  brought  forth  a  mode  of  wor- 
ship equally  full  of  variety.  The  priestess  was  one  of  the  many  out- 
growths of  that  peculiarly  Greek  mode  of  thought  which  may  be  called 
dramatic,  plastic,  or  individualistic.  Just  as  Greek  ritual  has  been 
subject  to  very  different  interpretations,  so  the  priesthood  assumes 
various  aspects  when  viewed  in  the  light  of  the  matriarchal  theory,  the 
animistic  interpretation  of  ritual,  the  hypothesis  of  early  Egyptian 
influence,  and  the  other  standpoints  from  which  men  view  antiquity  as 
through  a  colored  glass.  But  the  priestess  whom  we  know  was  Hellenic. 
She  was  a  product  of  that  mode  of  thought  which  was  really  Greek,  and 
it  is  as  unfair  to  interpret  the  priesthood  solely  from  the  standpoint  of 
these  un-Hellenic  origins  as  to  disregard  their  indubitable  influence. 

It  has  been  shown  by  concrete  examples  that  the  priest  was  more 
likely  to  serve  a  god,  while  the  priestess  was  usually  attached  to  the  cult 
of  a  goddess.  While  there  were  numerous  exceptions  to  this  rule,  yet 
even  these  did  not  occur  entirely  by  chance,  as  we  have  seen.  Another 
argument  for  the  existence  of  this  custom  remains,  that  from  analogy. 
The  purpose  of  this  chapter  is  to  show  that  in  many  other  details  of 
temple-worship  there  were  evidences  of  the  same  sense  of  fitness  which 
was  embodied  in  the  sex-distinction  of  the  priesthood. 

It  is  necessary  to  pass  over  the  question  of  distinction  in  the  sex 
of  sacrificial  victims,  which  Stengel  has  already  discussed.1  One  illus- 
tration must  suffice,  an  inscription  which  orders  that  the  perquisites  of 
the  priestess  should  be  from  the  female  victims,  those  of  the  priest  from 
the  male.2 

Many  shrines  were  temporarily  or  permanently  under  strict  limita- 
tion, some  being  entered  only  by  worshipers  of  one  sex,  others  being 
limited  still  further,  so  that  only  the  priest  or  the  priestess  could  enter. 
Hewitt,  while  showing  that  the  cases  of  restricted  access  were  mostly  in 
the  cults  of  chthonian  or  oriental  divinities,3  has  barely  touched  upon 

1  Stengel,  Opferbraucke  der  Griechen,  chap,  xxv,  especially  p.  191. 
■  IG,  II,  1,  610, 11.  6-7.  *  TAP  A,  XL  (1909),  PP.  83-91. 

25 


26  A   STUDY  OF   THE   GREEK  PRIESTESS 

the  persistency  with  which  the  sex-distinction  was  observed.  Wachter 
too  is  very  sparing  of  conclusions  upon  this  subject,  because  he  writes 
with  another  point  in  mind.1  The  numerous  cases  cited  by  these 
scholars,  however,  show  but  few  exceptions  to  the  principle  that  when 
such  restrictions  were  based  upon  differences  of  sex,  the  men  were  the 
ones  admitted  to  the  shrines  of  male  divinities,  while  the  women  had 
readiest  access  to  the  precincts  of  goddesses.  For  example,  at  Megalopo- 
lis there  was  a  shrine  of  the  Maid  which  women  were  always  allowed  to 
enter,  but  men  only  once  a  year.2  There  was  a  temple  of  Demeter  at 
Catana  from  which  men  were  excluded,3  and  the  precinct  of  Hippodamia 
at  Olympia  was  open  only  to  women. *  On  the  other  hand,  the  right  of 
entrance  was  confined  to  men  at  least  during  certain  periods  at  the 
shrine  of  Ares  at  Geronthrae,5  of  Poseidon  at  Myconos,6  of  Hermotimus 
at  Clazomenae,7  of  Ennostus  at  Tanagra,8  and  of  the  Cabiri  at  Elatea.9 
At  the  sanctuary  of  Demeter  and  Kore  in  Sicyon  there  were  two  parts  to 
the  shrine,  the  one  for  men,  the  other  for  women.10  Such  sex-restrictions 
may  not  have  been  frequent,  but  when  they  did  exist,  they  followed 
the  same  principle  as  the  priesthood,  similia  similibus.  Even  the 
exceptions  are  significant,  e.g.,  the  temple  of  Dionysus  at  Bryseae  was 
open  only  to  women,"  while  that  of  Aphrodite  Acraea  at  Paphos  was 
closed  to  them.12 

There  were  some  festivals  preferably  conducted  by  women,  others 
by  men.  The  rites  of  women  were  most  often  attached  to  cults  of  De- 
meter,13 thus  preserving  the  tradition  of  the  effectiveness  of  women  in 
rites  intended  to  increase  the  fertility  of  the  fields.  The  Thesmophoria 
at  Athens  is  the  best  known  example,14  but  women  also  had  charge  of  the 
Haloa  in  connection  with  the  Eleusinian  cult,15  and  there  were  women's 

1  Wachter,  Reinheitsvorschriften  im  Griech.  Kult.,  pp.  125-34. 
a  Paus.  VIII,  31,8. 

3  Cic.  In  Verr.  IV,  45  (99);  Lact.  Div.  Inst.  II,  4,  275.4. 

*  Paus.  VI,  20,  7.  *  Plut.  Quaesl.  Gr.  40. 

s  Paus.  Ill,  22,  7.  »  Prott-Ziehen,  Leg.  Sacr.  II,  79. 

4  Prott-Ziehen,  Leg.  Sacr.  I,  4,  1.  9.  I0  Paus.  II,  n,  3. 

»  Apollon.  Dysc.  Hist.  Mir.  3.     .  "  Paus.  Ill,  20,  3. 

■  Strabo  XIV,  6,  3  (682);  cf.  Macrob.  Ill,  8,  2;  Serv.  Verg.  Aen.  II,  632. 

13  Wachter,  op.  cil.,  pp.  133-34;  Hewitt,  op.  cit.,  p.  88;  Farnell,  op.  cit.,  Ill,  pp.  45  f. 

14  Aristoph.  Thesm.  passim;  Isaeus  8,  19;  Schol.  Lucian  Dial.  Meretr.  II,  1,  s.v. 

Qtff/MlpOploiS. 

13  Schol.  Lucian,  Dial.  Meretr.  VII,  4;  Eph.  Arch.  1883,  pp.  114,  119. 


INTERPRETATION   OF   THE   CUSTOM  27 

rites  in  honor  of  Demeter  at  Cyrene,1  Thebes,2  Ephesus,3  Pellene,4 
Aegila,5  Eretria,6  and  Miletus.7  But  other  goddesses  besides  Demeter 
claimed  the  special  service  of  women.  Argive  women  washed  the 
statue  of  Athena,8  while  Damia  and  Auxesia  were  appeased  by  choruses 
of  women.9  Artemis  was  honored  by  the  bear-maidens10  and  the  women 
of  Colias  celebrated  a  festival  of  Aphrodite."  On  the  other  hand,  the 
men  of  Geronthrae  held  a  festival  of  Ares  each  year  from  which  women 
were  excluded.12  There  were  some  exceptions,  of  course.  The  women 
of  Piraeus  bewailed  Adonis,13  as  usually  women  mourned  the  dead,  the 
Elean  matrons  performed  rites  for  Achilles,14  and  the  men  of  Sicyon  had 
a  festival  of  their  own  in  honor  of  Demeter  separate  from  the  women's 
rites.15  A  curious  exception  was  the  women's  festival  of  Ares  Twauco- 
doivas  at  Tegea,  at  which  the  women  gave  the  men  none  of  the  sacrificial 
flesh.16  Of  all  the  interpretations  which  have  been  offered,  Farnell's 
seems  to  be  the  most  reasonable:  "Ares  is  emphatically  the  man's 
divinity  ....  and  the  tapu  at  Tegea  cannot  be  explained  on  ordinary 
Hellenic  principles.  It  must  be  regarded  as  an  alien  trait  and  is  to 
be  connected  with  the  Amazonian  tradition  which  was  sporadic  in 
Greece,  and  which  always  perplexes  the  ethnographer  and  the  student 
of  religion."17 

No  doubt  the  preference  for  women  in  fertility-rites  accounts  for  the 
large  number  of  festivals  of  Demeter  which  were  in  charge  of  the  women 
of  the  community.  Probably  some  of  the  other  festivals  of  women  are 
to  be  explained  in  the  same  way  but  the  explanation  is  not  sufficient  for 
all.  It  does  not  account  for  the  rites  limited  to  men,  nor  for  the  restricted 
rites  of  goddesses  who  are  not  especially  concerned  with  fertility.  There- 
fore an  interpretation  must  be  made  not  simply  from  the  standpoint  of 

1  Aelian  Frag.  44.  s  Paus.  IV,  17,  1. 

3  Xen.  Hell.  V,  2,  29.  6  Plut.  Quaest.  Gr.  31. 

I  Hdt.  VI,  16.  '  Parthen.  8,  1. 
*  Paus.  VII,  27,  10. 

8Schol.  Callim.  Lavacr.  Pall.  1,  quoted  in  Farnell,  op.  cit.,  I,  p.  384,  5a. 

» Hdt.  V,  83. 

10  Schol.  Aristoph.  Lysist.  645;  cf.  Hesych.  s.v.  &pktos  and  dptcrela. 

II  Lucian  Amor.  42. 

12  Paus.  Ill,  22,  7;  cf.  Crawley,  Mystic  Rose,  pp.  50,  188-89. 

"J  Plut.  Vit.  Alcib.  18. 

M  Paus.  VI,  23,  3.  l6  Paus.  VIII,  48,  5- 

«  Paus.  II,  11,  3.  I7  Farnell.  op.  cit.,  V,  p.  405. 


28.  A  STUDY  OF  THE   GREEK  PRIESTESS 

sympathetic  magic  but  from  that  of  Hellenic  ritual.  All  that  was  male 
was  more  pleasing  to  a  god,  and  the  female  to  a  goddess. 

Thus  far  worshipers  in  general  have  been  considered.  But  often  a 
sanctuary  which  was  closed  to  all  others  was  open  to  the  priest  or  priestess 
as  in  the  cult  of  Eileithyia  at  Hermione,1  of  Hera  at  Aegium,2  of  Sosipolis 
at  Olympia,3  of  Athena  at  Tegea,4  and  of  Artemis  at  Pellene.5  This 
shows  that  the  bond  between  the  priest  and  the  god  was  more  intimate 
than  that  between  the  ordinary  worshiper  and  the  god.  Therefore  dis- 
tinctions of  sex,  age,  and  condition  were  more  likely  to  grow  up  among 
priests  and  priestesses.  There  were  sometimes  maiden  priestesses  for 
Artemis6  and  Athena,7  Child-Zeus  had  a  child-priest,8  immature  boys 
served  Apollo  at  Thebes9  and  served  Athena  at  Tegea10  and  Elatea." 
Again,  Heracles  the  Woman-hater  was  served  in  Phocis  by  a  man  who 
was  compelled  to  remain  absolutely  continent  during  his  entire  term  of 
service."  Ennodia  had  a  priestess  skilled  in  drugs.13  Ardalus,  priest  of 
the  Muses,  was  a  musician,14  and  in  fact  any  poet  might  be  called 
their  priest.15  Phryne,  the  beautiful  hetaira,  was  called  a  ministrant 
of  Aphrodite.16  A  scholiast  upon  Euripides'  Phoenissae  remarks  that 
"maidens  pray  to  a  maiden  goddess,  since  they  especially  understand 
this  goddess."17 

Priestess  and  goddess  stood  in  a  very  intimate  relation  when  the 
priestess  could  be  called  by  the  divine  name,  as  were  the  Leucippides  in 
Laconia.18  But  this  relation  is  shown  even  more  clearly  by  the  frequent 
confusion  of  priestess  and  goddess.  This  seems  to  have  happened  some- 
times when  the  goddess  of  an  earlier  time  was  brought  into  connection 
with  a  later  goddess  by  being  made  a  priestess  of  the  latter.  Aglauros 
was  a  goddess,10  but  was  also  accounted  a  priestess  of  Athena.20   So  it  was 

1  Paus.  II,  35,  ii.  *  Ibid.,  VIII,  47,  5. 

2  Ibid.,  VII,  23,  9.  s  Ibid.,  VIII,  27,  3. 
J  Ibid.,  VI,  20,  3. 

6  Aegira,  ibid.,  VII,  26,  5;  Orchomenus,  ibid.,  VIII,  5,  11;  Sparta,  ibid.,  Ill,  18,  4. 

*  Tritia,  ibid.,  VII,  22,  8.  *>  Polyaen,  VIII,  43. 

8  Ibid.,  VII,  24,  4.  m  Plut.  Sept.  Sap.  Couviv.  4. 

»  Paus.  IX,  10,  4.  *  SjraboX,  3,  10  (468);  Theoc.  17,  115. 

10  Paus.  VIII,  47,  3.  ,6  Athen.  XIII,  590c 

"  Paus.  X,  34,  8.  **  1060. 

"  Plut.  De  Pyth.  Orac.  20.  ,8  Paus.  Ill,  16,  1. 

*»  IG,  II,  3,  1369;  Hdt.  VIII,  53;  Suidas  s.v.  "AyXavpos. 

20  Hesych.  s.v.  *Ay\avpos. 


INTERPRETATION   OF  THE   CUSTOM  29 

with  Iphigenia,1  Io,2  and  probably  Iodama.3  Hera  was  sometimes 
represented  as  a  begging  priestess4  and  Demeter  likened  herself  to 
Nicippe:  "Straightway  she  took  on  the  likeness  of  Nicippe,  whom  the 
state  had  established  as  her  public  priestess.  In  her  hand  were  grasped 
fillets  and  poppies  and  she  held  upon  her  shoulder  the  key."5 

But  this  general  resemblance  between  the  attendant  and  the  divinity 
was  sometimes  supplemented  by  actual  impersonation  of  the  deity.  The 
general  course  of  Hellenic  development  toward  the  dramatic  was  reflected 
in  temple-worship.  While  the  worship  of  Dionysus  may  have  been  the 
direct  source  of  Greek  drama,  the  same  mimetic  element  which  was 
inherent  in  Dionysiac  worship  was  also  present  in  a  calmer  strain  in 
other  cults  which  were  scattered  far  and  wide  over  the  Greek  world. 

This  mimetic  tendency  usually  showed  itself  in  two  forms,  (i)  in 
impersonation  of  the  god  by  the  priest,  (2)  in  the  performance  of  sug- 
gestive rites  by  bands  or  choruses.  The  first  form  is  the  one  which 
especially  should  have  a  place  in  this  discussion.6  In  most  cases  the 
ceremony  performed  by  the  priest  as  an  impersonation  of  the  god  is  lost 
to  us,  being  hidden  by  the  sanctity  of  the  mysteries  and  the  destructive 
work  of  time.  But  still  the  sacerdotal  figure  remains,  with  unmistakable 
traces  of  his  part  in  imitative  ritual.  While  this  mimetic  tendency  may 
have  come  from  primitive  rites  of  sympathetic  magic,  yet  the  anthropo- 
morphic and  personal  characteristics  are  so  marked  that  they  stamp 
these  customs  as  distinctly  the  product  of  the  Greeks  whom  history 
knows  rather  than  of  some  distant  period  conjectured  by  anthropology. 

Heliodorus'  story  of  Chariclea  takes  first  place  in  this  review,  not 
because  it  is  of  much  value  as  an  exact  record  of  cult  practice,  but  because 
it  gives  a  detailed  account  of  a  case  of  sacerdotal  impersonation.  Chari- 
clea, though  but  a  £(xko/do$,  resembled  her  mistress  Artemis  in  virginity, 
in  beauty  of  form,  and  in  love  for  the  hunt.  Upon  the  morning  of  the 
procession  the  beautiful  maiden  proceeded  from  the  temple  of  Artemis, 
dressed  in  a  purple  robe  which  was  embroidered  with  gold.  In  her  left 
hand  was  a  gilded  bow,  in  her  right  a  lighted  torch.7    She  was  wearing 

1  Eurip.  Iph.  Taur.  34, 123  ff.,  1114, 1399;  Paus.  VII,  26, 5;  Hesych.  s.v.  'I^o^ma; 
cf.  Farnell,  op.  cit.,  II,  p.  441. 

2  Aesch.  Suppl.  291  f.;  Suidas  s.v.  'Id. 

» Paus.  IX,  34,  1-2;  Etym.  Mag.  s.v.  'ItuvU. 

*  Plato  Repub.  II,  381D.  *  Callim.  Hymn  to  Dent.  42  ff. 

6  Vide  Back,  De  Graecorum  Caerimoniis  in  quibus  Homines  Deorum  vice  fungebatur , 
pp.  8  ff. 

■>  Heliod.  Aethiop.  Ill,  4. 


30  A  STUDY  OF  THE  GREEK  PRIESTESS 

this  costume  when  the  Egyptians  found  her  upon  the  desolate  shore,  and 
in  amazement  they  questioned  whether  it  was  the  goddess  or  the  priest- 
ess.1 The  picture  which  Xenophon  has  left  of  Antheia,  who  led  the 
Ephesian  procession,  is  much  the  same.2 

Again,  at  Pellene  the  priestess  of  Athena  chanced,  as  the  custom 
was,  to  be  wearing  full  armor  including  a  helmet.  She,  the  fairest 
and  tallest  of  the  maidens,  looked  out  upon  the  assembled  host.  Just 
then  the  Aetolians,  who  were  coming  up,  saw  her  and  thought  she  was 
Athena  who  had  come  that  day  to  help  Pellene.3  The  priestess  of 
Artemis  Laphria  at  Patrae  rode  in  a  chariot  drawn  by  stags  and  probably 
represented  the  goddess  herself.4  The  priestess  of  Athena  Polias  at 
Athens  visited  the  homes  of  the  newly-wed,  wearing  Athena's  aegis.5 
At  Andania  provision  was  made  for  costumes  for  the  sacred  women  who 
represented  the  divinities.6  At  Argos  the  priest  of  Apollo  was  ayrrr^, 
"leader  of  the  host,"  like  his  master  Apollo  'Ay-qr^s.7  In  Cos  the  priest 
of  Heracles  was  said  to  perform  sacrifice,  dressed  in  woman's  clothing  and 
with  his  hair  bound  up.  This  custom  was  supposed  to  reflect  a  time 
when  the  god  himself  had  worn  the  dress  of  a  woman.8  The  priest  of 
Demeter  at  Pheneus  put  on  a  mask  when  he  smote  the  Underground 
Ones  with  rods.9  He  imitated  either  a  female  ministrant  or  the  goddess 
herself.10  At  Olympia  the  priestess  of  Demeter  sat  upon  the  altar  to 
watch  the  games"  probably  embodying  the  divinity.  The  ram-bearing 
youth  in  the  festival  of  Hermes  at  Tanagra12  was  a  mimic  Hermes  Krio- 
phoros.  In  the  sacred  marriage  at  Argos13  and  at  Plataea14  the  goddess 
was  represented  by  an  image,  but  the  priestess  took  the  essentially 
feminine  part  of  wfupevrpia,  "maid  of  honor."  Sometimes  the  traces 
of  early  magic  were  not  entirely  concealed.  At  Tegea  the  priestess  of 
Artemis  pursued  a  man,  pretending  that  she  was  Artemis  and  he  Limon.15 
So  the  priestess  of  Artemis  Brauronia  was  a  bear  among  the  little  bear- 
maidens.16 

1  Ibid.,  I,  2.  2  Xen.  Eph.  I,  2. 

aPolyaen.  VIII,  59;  cf.  Plut.  Vit.  Arat.  32. 

4  Paus.  VII,  18,  12;   cf.  Farnell,  op.  cit.,  II,  p.  431. 

s  Leutsch-Schneidewin,  Corpus  Paroem.  Gr.  I,  pp.  339  f.,  21,  not.  crit. 

6  SIC,  653, 1.  24.  *  Plut.  Quaest.  Gr.  58. 

7  Hesych.  s.v.  'Ayrjr^s.  »  Paus.  VIII,  15,  3. 

10  Vide  Crawley,  Mystic  Rose,  pp.  207  f. 

11  Paus.  VI,  20,  9.  '<  Paus.  IX,  3,  6. 

"  Paus.  IX,  22,  1.  »s  Jbid.,  VIII,  53,  3. 

13  Palaeph.  De  Iunone  (51).  ,6  Hesych.  s.v.  &pkto%  and  dpKrela. 


INTERPRETATION   OF   THE   CUSTOM  3 1 

These  few  cases,  chosen  from  a  great  number  of  illustrations,  show 
the  close  connection  which  was  felt  to  exist  between  the  divinity  and  the 
priest.  So  near  was  the  relationship  that  the  mantle  of  the  god's  person- 
ality sometimes  descended  upon  the  priest.  It  was  not  sacrilegious  for 
the  priest  to  impersonate  the  god,  because  the  bond  between  them  was 
so  intimate. 

In  conclusion,  let  us  review  briefly  this  whole  discussion.  The 
patriarchal  lord,  who  ministered  in  person  to  the  gods,  male  and  female 
alike,  developed  into  the  magistrate  who  supervised  the  state  worship  and 
performed  a  few  public  sacrifices.  But  the  feeling  that  a  woman  should 
serve  a  goddess  lay  not  in  the  patriarchal  system  but  in  temple- worship. 
Far  back  even  in  very  old  cults  there  were  priestesses  to  serve  female 
divinities.  This  was  not  a  hard-and-fast  rule  fixed  by  any  single  person 
or  by  an  ecclesiastical  body.  It  was  simply  an  instinctive  feeling,  and 
was  therefore  subject  to  many  variations.  Back  of  this  custom  lay  the 
idea,  often  revealed  in  Greek  religion,  that  the  divinity  was  best  pleased 
with  that  which  was  most  like  itself. 


APPENDIX 

LIST  OF  PRIESTESSES  AND  PRIESTS 

*  Marks  the  cult  of  <ri5/i/3w/«u  Oeol. 
t  Not  included  in  the  total  because  already  counted. 
[  ]  Excluded  because  of  poor  evidence. 

Athena 

Priestess: 

Acharnae,  Athena  Hippia,  IG,  II,  587;  vide  Paus.  I,  31,  6. 

Ancyra,  Roscher,  Lex.  II,  2,  2893,  11.  53  ff. 

Assos,  Athena  Polias,  Sterrett,  Papers  Am.  School  at  Athens,  I 
(1883-84),  No.  14,  p.  33,  3. 

Astypalaea,  IG,  XII,  3,  184. 

Athens : 

(1)  Athena  Polias.  The  names  of  at  least  twenty-eight  priest- 
esses are  known,  from  the  mythical  Aglauros  (Phot.  s.v.  KaWwTrjpta)  down 
to  the  second  century  a.d.  A  partial  list  is  given  by  Cooley,  A  J  A,  III  (1899), 
376  ff.,  and  by  Martha,  Les  Sacerdoces  Ath&niens,  pp.  147  f. 

(2)  Athena  Nike,  Eph.  Arch.,  1897,  p.  177,  A,  1.  2,  B,  11.  5,  10-11. 
[(3)  Athena  Oenanthe,  IG,  III,  1,  353.     Frag,  inscr.] 

Attalia,  BCH,  X,  p.  159  (referred  to  in  P-W,  II,  1363, 11.  20  ff. 

[Clazomenae,  Plut.  Vit.  Nic.  13;   cf.  Plut.  Be  Pyth.  Orac.  19.] 

Coronea,  Athena  Itonia,  IG,  VII,  3426;  Paus.  IX,  34,  2. 

Cyzicus,  Athena  Polias,  Ath.  Mitth.,  VI  (1881),  p.  55. 

Daulis,  SGDI,  II,  1524. 

Eretria,  Eph.  Arch.,  1911,  p.  36,  No.  28. 

[Erythrae,  Plut.  De  Pyth.  Orac.  19;  cf.  Plut.  Vit.  Nic.  13;  SIG2,  600, 
11.  29,  31-32.] 

Idalium,  SGDI,  I,  60, 1.  20. 

Ilium,  Horn.  77.  VI,  300;  Bacchyl.  Dith.  14, 1  ff.;  Michel  525, 11.  20-21 ; 
Suidas  s.v.  UaWdSiov. 

Kalynoren,  Zeus,  Hera,  and  Athena,  Heberdey-Wilhelm,  "  Reisen  in 
Kilikien,"  in  Denkschr.  Kais.  Akad.  d.  Wiss.  (Wien),  1896,  p.  157,  No.  264. 
There  was  probably  also  a  priest  here. 

Nicomedia,  Ath.  Mitth.  XII  (1887),  p.  173,  No.  6. 

[Paros,  IG,  XII,  5,  1029.     Frag,  inscr.] 

Pedasus,  Hdt.  I,  175;  VIII,  104;  Strabo  XIII,  1,  59  (611);  cf. 
Aristot.  De  Anim.  Hist.  518a,  1.  35. 

Pellene,  Polyaen.  VIII,  59;  cf.  Plut.  Vit.  Arat.  32. 

32 


APPENDIX  33 

Pergamum: 

(i)  Athena  Polias,  Ath.  Milih.,  XXXII  (1907),  p.  361,  No.  116; 
Michel  1310;  CIG,  II,  3553. 

(2)  Athena  Nikephoros,  Ath.  Mitth.,  XXXII  (1907),  p.  361, 
No.  116;  Michel  517,  1310;  CIG,  II,  3553. 
Perge,  CIG,  III,  4342ft. 
Soli,  Plut.  Quaes t.  Gr.  3. 
Tritia,  Paus.  VII,  22,  8-9. 

Priest: 

*Aegaeae  (Cilicia),  IGRR,  III,  925. 

Ambararassi  (Lycaonia),  Aberdeen  Univ.  Stud.,  XX,  p.  164,  No.  24. 
While  the  name  of  the  divinity  is  conjectural,  the  sex  is  known  from  the  article 
used.  There  is  no  possibility  of  confusion  in  counting  this  priest,  as  no  other 
cult  of  Ambararassi  has  been  included  in  this  enumeration. 

[Arcesine,  Athena  Itonia,  IG,  XII,  7,  25.  For  identification  of  the 
divinity,  vide  IG,  XII,  7,  35,  11.  9-1 1;  ss>  1-  9-     Frag,  inscr.] 

Argos,  Callim.  Lavacr.  Pall.  37.  The  priest  was  assisted  by  maidens, 
however. 

Athens: 

[(1)  Athena  Polias.  The  priestess  of  Athena  Polias  at  Athens 
appears  in  inscriptions  of  every  period,  while  there  is  no  good  evidence  whatever 
for  a  priest  at  the  head  of  the  cult.  The  statement  of  Apollodorus  (III,  196) 
that  Butes,  at  the  death  of  his  father,  inherited  the  priesthood  of  Athena, 
means  no  more  than  that  Butes  was  the  great  ancestor  of  the  Eteobutadae, 
who  held  the  priesthood  of  Athena  (IG,  II,  3,  1386):  Phot.  s.v.  'ETto/JvTa&u; 
Harpocr.  s.v.  a-Kipov).  Again,  Plutarch  says  that  at  the  advance  of  the 
Persians,  the  Priests  (ol  icpeTs)  found  untouched  the  offering  which  they  had 
set  out  for  the  sacred  snake  (Vit.  Them.  10).  01  icpeTs  is  used  here  in  a 
general  sense  and  may  refer  to  the  priest  of  Poseidon  and  Erechtheus  and  the 
priestess  of  Athena,  or  may  refer  to  the  subordinate  attendants  who  might  be 
expected  to  feed  the  snake.     Cf.  Athen.  XIV,  655c] 

*  (2)  Zeus  Soter  and  Athena  Soteira,  IG,  II,  1,  305,  11.  11-13; 
325-26;  cf.  IG,  II,  5,  1846, 1.  18. 

*  (3)  Zeus  Boulaios  and  Athena  Boulaia,  IG,  III,  1,  272;  683. 

*  (4)  Nike,  IG,  III,  1,  695,  Roman  period. 

Camirus,  Athena  Polias  and  Zeus  Polieus,  IG,  XII,  1,  705,  11.  16  ff.; 
786,  11.  6-7. 
Cos: 

(1)  Athena  probably  Soteira,  Paton-Hicks,  34,  1.  45;  cf.  ibid., 
p.  62,  for  note  on  name  of  the  goddess. 

(2)  Athena  Polias,  ibid.,  125;  37;  406,  11.  4-5. 


34  A   STUDY  OF   THE   GREEK  PRIESTESS 

Delos: 

*  (i)  Zeus  Kynthios  and  Athena  Kynthia,  BCH,  XXXII  (1908), 
p.  438,11.10-11;  Rev.  Arch.,XXVl  (1873),$.  no,  No.  5;  p.  in,  No.  15;  p.  113, 
No.  22. 

*  (2)  Zeus  Soter  and  Athena  Soteira,  BCH,  XXVI  (1902),  p.  521, 
11. 1-2,  XXXII  (1908),  p.  438, 11. 12-13;  cf.  BCH,  XXVI  (1902),  p.  519, 11. 1-3. 

*  (3)  Zeus  Polieus  and  Athena  Polias,  BCH,  XXXII  (1908), 
p.  438, 11. 1, 12, 14;  cf.  BCH,  XXVI  (1902),  p.  519, 11. 1-3. 

Elatea,  Athena  Kranaia,  IG,  IX,  1,  139;   Paus.  X,  34,  7-8. 
Erythrae: 

*  (1)  Zeus  Phemios  and  Athena  Phemia,  SIG2,  600,  11.  26  ff. 

*  (2)  Zeus  Apotropaios  and  Athena  Apotropaia,  SIG2,  600, 11.  68  ff., 


"5  fi- 


ll. 5-6. 


(3)  Athena  Nike,  SIG2,  600,  11.  29  ff . 

(4)  Athena ,  SIG2,  600,  11.  31  ff. 

Heraclea,  Rev.  d.  Philol.,  XXIII  (1899),  p.  281,  No.  2B. 

Ialysus,  Athena  Ialysia  Polias  and  Zeus  Polieus,  IG,  XII,  i,  786, 


[Ilium,  Dionys.  Hal.  VI,  69,  1.  When  this  writer  traced  back  the 
ancestry  of  the  Roman  Nautii  to  Nautius,  a  companion  of  Aeneas  and  a  priest 
of  Athena  Polias,  it  is  probable  that  he  was  simply  repeating  a  flattering 
genealogy.  There  is  excellent  evidence  for  a  priestess  in  the  cult  early  and 
late.] 

Lindus,  Athena  Lindia  and  Zeus  Polius,  IG,  XII,  1,  761,  11.  48-49; 
768;   786,  1.  2;   809-818;    820-32. 

Magarsus  (Cilicia),  Athena  Magarsia,  Heberdey-Wilhelm,  op.  cit.,  p.  9, 
No.  21. 

Miletus,  Athena  Soteira,  Sitzb.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin), 
1005,  P-  547- 

Phaselis,  Athena  Polias,  CIG,  III,  4332, 11.  7-10. 

Priene,  Ath.  Mitth.,  V  (1880),  p.  339,  No.  ioA. 

Rhodes,  Athena  Polias  and  Zeus  Polieus,  IG,  XII,  1,  61-62;  Michel 
1187. 

Sparta,  Athena  Chalkioikos  and  Athena  Poliouchos,  Eph.  Arch. 
(1892),  p.  24,  No.  6,  11.  13-16;   cf.  Paus.  Ill,  17,  2. 

Tegea: 

(1)  Athena  Alea,  BCH,  XIII  (1889),  p.  281, 1.  1;  XVII  (1893), 
p.  21 ;  Michel  189,  191 ;  Paus.  VIII,  47,  3.  There  is  some  evidence  for  a  priest- 
ess in  the  cult,  but  it  is  very  meager  and  untrustworthy  as  compared  with  that 
for  a  priest,  Alcidamas,  1, 185  (Bekker,  Or.  Att.  V,  p.  670, 1.  n);  Ath.  Mitth.,  IV 
(1879),  p.  137.  As  a  priest  is  mentioned  in  a  fifth-century  inscription,  and  as 
the  priest  was  eponymous  in  several  later  inscriptions,  it  is  likely  that  he  was 
at  the  head  of  the  cult. 

(2)  Athena  Poliatis,  Paus.  VIII,  47,  5. 
Thera,  Athena  Polias,  IG,  XII,  3,  495. 
Thuria,  Michel,  612. 


appendix  35 

Hera 

Priestess: 

Aegium,  Paus.  VII,  23,  9. 

Andeda,  BSA,  XVI,  p.  122,  No.  16. 

Antimachia,  BCH,  XVII  (1893),  pp.  208  f.,  No.  10, 11.  7-8. 

Aphrodisias,  CIG,  II,  2820, 1.  4. 

Argos,  Thuc.  II,  2;  IV,  133;  Miiller,  FHG,  I,  pp.  51-52,  Fragg. 
44-53;  IV,  pp.  633-35;  Aesch.  Suppl.  291  f.;  Polyb.  XII,  11,  1;  Paus.  II,  17, 
3,  7;  Plut.  Frag.  10;  CIG,  III,  5984G,  6126.B,  1. 16;  Waldstein,  Argive  Heraeum, 
pp.  141  ff.;  Harvard  Studies,  XII,  opp.  p.  335.  To  this  list  of  references  many 
less  important  ones  might  be  added. 

Astypalaea,  IG,  XII,  3,  196. 

Athens,  IG,  II,  1,  631, 11.  11-12;  Plut.  Frag.  9,  2. 

[Corcyra,  Riemann,  "Recherches  Archeologiques  sur  les  lies  Ionien- 
nes,  in  Bill.  Ecol.  Fran.  d'Ath.  et  Rome,  1879),  I,  p.  47,  No.  22;  vide  ibid., 
p.  44.    Bracketed  because  there  is  some  doubt  as  to  the  divinity  served.] 

Cyrene,  CIG,  III,  5143. 

Delos,  BCH,  XIV  (1890),  p.  398,  11.  3-4;  XXIX  (1905),  p.  449, 
11.  21  f. 

f  Kalynoren,  Zeus,  Athena,  and   Hera,  Heberdey-Wilhelm,  op.  cit., 
p.  157,  No.  264. 

Larisa,  Julia  Hera  Sebaste,  IG,  IX,  2,  333. 

Messene,  Paus.  IV,  12,  6. 

Metropolis  (Phrygia),  Roscher,  Lex.,  I,  2,  2086,  refers  to  Mover,  kcu 
fttBX.  tj}s  iv  ^fivpvr)  Euayy.  2xoA.^s,  2,  pp.  90,  100. 

Olbasa,  Zeus  Kapitolios  and  Hera  Kapitolia,  Ramsay,  Cities  and 
Bishoprics  of  Phrygia,  I,  p.  309,  No.  122. 

Pergamum,  Hera  Basilea  and  Zeus  Megistos,  Ath.  Mitth.,  XXXIII 
(1908),  p.  402,  No.  28. 

Pogla,  Hera  Basilis,  CIG,  III,  4367  f . 

Samos,  Athen.  XV,  6720-^;  cf.  SGDI,  III,  2,  5702, 1.  22  and  note. 

Theira  (Ionia),  BCH,  XVIII  (1894),  p.  540. 

Thera,  Hera  Dromaia,  IG,  XII,  3,  513. 

Priest: 

t  Aegaeae,  Zeus,  Hera,  and  Athena,  IGRR,  III,  925. 
*  Aegiale,  Zeus,  Hera,  and  Poseidon,  IG,  XII,  7,  438. 
[Amathus,  BCH,  XX  (1896),  p.  351  ff.    Bracketed  because  the  name 
of  the  divinity  is  only  conjectural.] 

Argos,  Hdt.  VI,  81.  Herodotus  recounts  that  when  Cleomenes 
wished  to  sacrifice  upon  the  altar  of  Hera,  the  priest  forbade  him.  In  view  of 
the  mass  of  evidence  for  a  priestess  at  the  head  of  the  cult,  it  is  likely  that  the 
word  lepers  was  used  here  instead  of  vew/edpos,  icAaSov^os,  or  some  other 
subordinate  of  the  sacred  precincts.] 


36  A  STUDY  OF  THE   GREEK  PRIESTESS 

Cos,  Hera  Argeia  Heleia  Basileia,  Paton-Hicks,  38, 11.  5-7. 
Erythrae,  Hera  Teleia,  SIG2,  600, 11.  127  ff.,  133  ff. 

*  Gortyn,  Zeus  Olympios  and  Hera  Olympia,  SGDI,  III,  2,  5145. 
*Mylasa,  Zeus  Strateios  and  Hera,  Ath.  Mitth.  XV  (1890),  p.  268, 

11.  5-6. 

*  Pontoreia  (Rhodes),  Zeus  and  Hera,  IG,  XII,  1,  786, 11.  10  f. 
Priest  and  Priestess: 

Lebadea,  Zeus  Basileus  and  Hera  Basilis,  IG,  VII,  3096-97. 

Panamara,  Zeus  Panamaros  and  Hera,  BCH,  XII  (1888),  p.  253  ff.; 
XXVIII  (1904),  PP-  20 ff.,  354 ff.;  CIG,  II,  2719,  11.  13-14;  vide  Nilsson, 
Griech.  Feste,  pp.  28  ff. 

Demeter  and  Kore 
Priestess: 

Aegila,  SIG2,  653, 1.  31;  Paus.  IV,  17,  1. 
Antimachia,  Paton-Hicks,  386. 
Arcesine,  Rev.  Et.  Gr.,  XVI  (1903),  p.  166. 
Athens: 

(1)  Demeter  Chloe,  BCH,  XIII  (1889),  p.  167,  No.  4;  cf.  IG.  II, 
1,  631, 1. 16;  III,  1,  349.     For  a  general  reference  to  a  priest,  vide  Paus.  I,  22,  3. 

(2)  Demeter  Thesmophoros,  Lucian,  Dial.  Meretr.  VII,  4  and 
Schol.;    Timon  17. 

Carthaea,  IG,  XII,  5,  1088-89. 
Catana,  Cic.  In  Verr.  IV,  45  (99). 

Cnidus,  SGDI,  III,  1,  3522;  Newton,  Essays  on  Art  and  Archaeology, 
p.  85. 

Corinth,  Diod.  Sic.  XVI,  66;  Plut.  Vit.  Timol.  8. 

Coronea,  Demeter  Thesmophoros,  IG,  VII,  2876. 

Cumae,  Plut.  Mul.  Virt.  262^. 

Cyrene,  Demeter  Thesmophoros,  Aelian  Frag.  44. 

Cyzicus,  Ath.  Mitth.  VII  (1882),  p.  156, 11.  13  f. 

Delos: 

(1)  Demeter,  BCH,  XXXIV  (1909),  opp.  p.  172, 1.  23. 

(2)  Kore,  ibid. 

Dotium,  Callim,  Hymn,  to  Dem.  42  ff. 

Elaiussa-Sebaste  (Cilicia),  Heberdey-Wilhelm,  op.  cit.,  p.  56,  No.  128. 

Erythrae,  Demeter  Thesmophoros,  Farnell,  op.  cit.,  Ill,  p.  330,  No.  97 
quotes  from  BCH,  IV,  p.  157,  No.  160,  to  which  the  writer  did  not  have  access. 

Hermione,  Demeter  Chthonia,  IG,  IV,  743;  Paus.  II,  35,  7-8;  Aelian, 
De  Anim.  XI,  4. 

Larisa: 

(1)  Demeter  Phylaka  and  Dionysus  Karpios,  IG,  IX,  2,  573. 

(2)  Demeter,  Kore,  and  Despotes,  Eph.  Arch.,  1910,  p.  377, 
No.  24. 


APPENDIX  37 

[Mt.  Lycaeus,  Demeter  e<£'  In-TroSpo/xw,  SIG2,  653,  1.  31.  Location  of 
the  cult  not  certain.] 

Mylasa,  BCH,  XXII  (1898),  p.  391,  No.  36. 

Olympia,  Demeter  Chamyne,  Arch.Ztg.  XXXVI  (1878),  p.  94,  No.  149; 
XXXVII  (1879),  pp.  138  f.,  No.  274;  p.  210,  No.  330;  Paus.  VI,  20,  9. 

Palaeopaphos,  CIG,  II,  2637. 

Panticapaeum,  SGDI,  III,  2,  5562. 

Patara,  JHS,  VI  (1886),  p.  354,  No.  113. 

Pergamum,  Ath.  Mitth.,  XXXV  (1909),  p.  475,  No.  62. 

Pherae,  Demeter  Megalartos,  IG,  IX,  2,  418. 

Phigalia,  Demeter  Melaina,  Paus.  VIII,  42,  12. 

Piraeus,  Demeter  Thesmophoros,  IG,  II,  1,  573ft  (pp.  421  f.). 

Priene,  SGDI,  III,  2,  5584. 

Samurlu  (Lydia),  Mise  Kore,  Ath.  Mitth.,  XXXV  (1909),  p.  444. 

Smyrna,  Demeter  Thesmophoros,  CIG,  II,  32 n. 

Syllium  (Pamphylia),  IGRR,  III,  801-2. 

Syros,  IG,  XII,  5,  655, 1.  5  f. 

Tegea,  Farnell,  op.  cit.  Ill,  p.  370,  s.v.  "Tegea,"  gives  an  inscription 
from  LeBas-Foucart,  MSgaride  et  Pilop.,  No.  337J. 

Thasos,  Paus.  X,  28,  3. 

Thebes,  IG,  VII,  2676. 

Thespias,  Demeter  Achaia,  IG,  VII,  1867;  (Demeter),  ibid.,  2148. 

Tralles,  CIG,  II,  2937. 

Priest: 

Acrae,  Kalligeneia,  CIG,  III,  5432. 

Aghlan  (Phrygia),  Demeter  and  Sabazios,  Sterrett,  Papers  Am. 
School  at  Athens,  II,  pp.  37  f.,  No.  37. 

Ancyra  (Galatia),  CIG,  III,  4026. 

Argos,  IG,  IV,  606  (hierophant) ;  Paus.  I,  14,  2. 

Athena: 

[(1)  Ge  Kourotrophos  and  Demeter  Chloe,  Paus.  I,  22,  3. 
Bracketed  because  the  evidence  for  a  priestess  in  the  cult  is  good,  while  the 
word  "priests"  is  used  here  in  a  general  sense.] 

[(2)  Demeter  Ompnaea,  IG,  III,  1,  26.  Bracketed  because  the 
name  of  the  divinity  is  conjectural.] 

(3)  Demeter  and  Pherephatta,  IG,  III,  1,  293. 

(4)  The  god  and  the  goddess,  IG,  III,  1 , 1 108-9 5  EPh-  Arch.,  1900, 
P-  79>  1-  355  (the  g°d,  the  goddess,  and  Eubouleus)  IG,  II,  3,  1620c  (p.  352); 
cf.  IG.,  I,  Suppl.  p.  3C,  11.  40-41. 

Baindir  (Lydia),  Rev.  Et.  Gr.,  V  (1892),  p.  341. 
Celeae,  Paus.  II,  14,  1  (hierophant). 
.    Cos,  Paton-Hicks,  37  (p.  82),  11.  60-62;   cf.  ibid.,  56;   Arch.  Ariz., 
XVI  (1901),  pp.  135  f. 


38  A  STUDY  OF  THE  GREEK  PRIESTESS 

Cyzicus,  Kore  Soteira,  Ath.  Mitth.,  VI  (1881),  p.  130,  No.  15;  BCH, 
XIV  (1800),  p.  537- 
Erythrae: 

(1)  Demeter  and  Kore,  SIG2,  600, 11.  71  f. 

(2)  Kore  Soteira,  ibid.,  11.  82  f. 

(3)  Demeter  ey  KoAomhs  ibid.,  11.  47  f.,  63  f. 

(4)  Demeter  and  Kore  Pythochrestos,  ibid.,  11.  89  f. 

Gela,  Hdt.  VII,  153-54  (hierophant) ;  cf.  Pind.  01.  6,  158  and  Schol. 

Lerna,  IG,  III,  1,  718  (hierophant);  Anthol.  Gr.  II,  p.  241,  No.  688 
(Jacobs);  cf.  IG,  III,  1,  172. 

Megalopolis,  Eph.  Arch.,  1896,  pp.  121  f.,  1.  18  (hierophant);  cf. 
BSA,  XII,  pp.  128  ff.;  Paus.  VIII,  31,  7. 

Pheneus,  Demeter  Kidaria,  Paus.  VIII,  15,  3. 

Sparta: 

(1)  Demeter  and  Kore,  Eph.  Arch.,  1892,  p.  24,  No.  6, 11. 13,  20-21. 

(2)  Demeter  iv  Aucrvwy,  ibid.,  11.  13,  25-26. 
Syracuse,  Pind.  01.  6,  158  ff.  and  Schol. 

Tomi,  Pluto,  Demeter,  and  Kore,  IGRR,  I,  603. 
Tralles,  Pluto  and  Kore,  Strabo  XIV,  1,  44  (649). 

Priest  and  Priestess: 

Andania,  SIG2,  653, 11.  5,  7,  28  ff.,  82,  88,  96  f.;  cf.  Paus.  IV,  2,  6. 

Eleusis.  There  were  both  priests  and  priestesses  in  this  cult,  although 
it  is  not  easy  to  determine  the  exact  number  and  position  of  each  (Stengel, 
Griech.  Kultusalt.,  p.  159,  §  94).  Foucart  (Les  Grands  Mysteres  d' Eleusis, 
pp.  1-99)  has  discussed  the  personnel  of  the  Eleusinian  cult  in  detail.  A 
catalogue  of  the  Roman  period  names  a  score  of  ministrants  of  both  sexes  and  of 
various  ranks  (Eph.  Arch.,  1900,  pp.  79-80).  Only  those  of  first  rank  should 
be  considered  here.  Of  these,  the  dadouchos  and  the  hieroceryx  may  be  dis- 
regarded because  they  were  ministrants  with  special  duties,  as  signified  by 
the  name  of  each.  The  hierophant  stood  at  the  head  of  the  cult  (Foucart, 
op.  cit.,  pp.  24-25).  Closely  associated  with  him  were  the  two  hierophantids 
(Eph.  Arch.,  1897,  p.  55,  No.  32;  1900,  p.  79, 1.  35;  BCH,  XIX  (1895),  p.  113c; 
Foucart,  op.  cit.,  pp.  63-66)  and  the  priestess  of  Demeter  and  Kore  (Eph.  Arch., 
1897,  pp.  52  ff.,  Nos.  23-31;  BCH,  XIII  (1889),  p.  435,  VL  57  f-5  XIX  (1895), 
p.  113;  SIG2,  628, 1.  15;  Demosth.  59,  1 16-17.) 

Ephesus:  (Priest)  Strabo  XIV,  1,  3;  (633)  SGDI,  III,  2,  5605;  Far- 
nell,  op.  cit.,  Ill,  p.  336  s.v.  "Ephesus."  (Priestess)  SIG2,  655, 11.  4-8;  P-W, 
IV,  2745, 1.  5  ff.  It  is  impossible  to  tell  whether  these  scanty  references  deal 
with  one  or  with  several  cults  of  Demeter. 

Epidaurus:  (Hierophant)  Eph.  Arch.,  1883,  p.  25,  No.  1;  p.  147, 
No.  37;  cf.  ibid.,  1884,  p.  21,  No.  62.  (Priestess)  Diod.  Sic.  XXXII,  11,  4;  cf. 
Cavvadias,  Les  Fouilles  d'Epidaure,  p.  114. 

Iconium,  Tetrakore  and  Dionysus,  Kaibel,  Epig.  Gr.  406. 


APPENDIX  39 

Kaldjik  (Phrygia),  Sterrett,  Papers  Am.  School  at  Athens,  II,  p.  113, 
No.  81. 

Lycosura,  Despoina:  (Priest)  Eph.  Arch.  1896,  p.  in,  No.  8;  p.  114, 

No.  11;  p.  128,  No.  16;  Rev.  Et.  Gr.  IV  (1891),  p.  316.  (Priestess)  Eph.  Arch., 
896,  p.  101,  No.  3;  p.  no,  No.  7.  (Priest  and  priestess)  Eph.  Arch.,  1896, 
pp.  107-8. 

Mantinea,  Michel  992, 11.  7-8,  13,  23,  42;  993, 11.  4  ff. 

Sparta,  Kore  and  Temenios  in  Helos,  Eph.  Arch.,  1892,  p.  20,  No.  2, 
11.  11,  16-17;  ibid.,  p.  25,  No.  8, 11.  5-6. 

Artemis 

Priestess: 

Actium,  'H  Oeos  ev  KeAKa«j>,  BCH,  XV  (1891),  p.  663. 

Aegira,  Paus.  VII,  26,  5. 

Agiaz  Buren  (Lydia),  Artemis  Anaitis,  Roscher,  Lex.,  II,  2,  p.  2867. 

Ancyra  (Galatia),  ibid.,  p.  2893. 

Anticyra,  Artemis  Dictynna,  IG,  IX,  1,5. 

[Aperlae,  CIG,  III,  4300  t.     Frag,  inscr.] 

Aphrodisias,  Rev.  Et.  Gr.,  XIX,  p.  117,  No.  38. 

[Apodote,  IG,  IX,   1,  421  (9eoKo\-qcra<ra).] 

Apollonia  (Pisidia),  BCH,  XVII  (1893),  pp.  256  f.,  No.  36. 

Athens: 

(1)  Artemis  Brauronia,  Dinarch.  2,  12  (Bekker.  Or.  Att.  Ill, 
p.  181);  cf.  IG,  II,  2,  778,4, 1.  5. 

(2)  Leto  and  Artemis,  IG,  III,  1,  376. 
Attalia,  Artemis  Asylos,  P-W,  II,  1363,  11.  20  ff. 
Aulis,  IG,  VII,  565. 

Berhoea,  Artemis  Agrotera,  Rev.  Et.  Gr.,  XV  (1902),  p.  142, 11.  9-10. 

Brauron,  Eurip.  Iph.  Taur.  1462  f.;   Demosth.  54,  25.    Hesych.  s.v. 

apKTos  may  refer  to  the  cult  in  Brauron  or  to  that  in  Athens. 

Carystus,  Artemis  and  Apollo,  AJA,  VIII  (1893),  p.  268. 

Castabala,  Artemis  Perasia,  Strabo  XII,  2,  7  (537);  Iambi.  DeMyst. 

3,  4- 

Chaeronea,  IG,  VII,  3430. 

Cyrene,  IGRR,  I,  1037;  cf.  Kaibel,  Epig.  Gr.  873. 

Cyzicus,  Artemis  Munychia,  Michel  537,  538, 11.  13-14. 

Dokzat  (Macedonia),  Artemis  Gazoria,  BCH,  XXII  (1898),  p.  346. 

Halicarnassus,  Artemis  Pergaia,  CIG,  II,  2656. 

Iolcus,  IG,  IX,  2,  1 1 22;  Apoll.  Rhod.  I,  312. 

Isinda  (Pisidia),  JHS,  XV  (1895),  p.  125,  No.  19. 

Kalyvia  (Attica)  IG,  II,  5,  12056. 

Lemnos,  Galen  XII,  169. 

[Leros,  CIG,  II,  2261&.    Original  provenance  uncertain;    cf.  Class. 

Rev.,  VIII  (1894),  p.  376.] 

Massilia,  Artemis  Ephesia,  Strabo  IV,  1,  4  (179). 


40  A  STUDY  OF  THE  GREEK  PRIESTESS 

Megara: 

(i)  Artemis  Soteira,  IG,  VII,  112;  cf.  ibid.,  109. 

(2)  Artemis  Orthosia,  ibid.,  113. 
Metropolis  (Phrygia),  Artemis  Tauropolos,  JHS,  IV  (1883),  p.  64, 
No.  6. 

Miletus: 

(1)  Artemis  Boulaia,  Sitzb.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin), 
1901,  p.  911, 1.  9.     Farnell.  op.  cit.,  II,  p.  381,  No.  Sib. 

(2)  Artemis  Pythia,  Farnell,  loc.  cit.;  CIG,  II,  2879,  2885-86; 
Rev.  d.  Philol.,  XXIII  (1899),  p.  315,  No.  32;  p.  318,  No.  34;  p.  319,  No.  36; 
XXVI  (1902),  p.  133,  B,  11.  10  f. 

Mylasa,  Artemis  Kyria,  P-W,  II,  1391, 11.  23  ff. 
[Oresthasium,   Artemis    Priestess,   Paus.   VIII,    44,    2.    Bracketed 
because  there  is  doubt  as  to  the  exact  meaning  of  the  epithet  of  the  goddess.] 
Panamara,  BCH,  XII  (1888),  p.  267, 11.  31-32. 
Patmos,  Kaibel,  Epig.  Gr.,  p.  872. 
Patrae: 

(1)  Artemis  Triclaria,  Paus.  VII,  19,  1. 

(2)  Artemis  Laphria,  Paus.  VII,  18,  12. 
Phacium,  Enodia,  BCH,  XV  (1891),  p.  412,  No.  25. 
Piribeyli  (Galatia),  JHS,  XIX  (1899),  p.  306,  No.  246. 

Rhodes,  Artemis  Pergaia,  IG,  XII,  1,  66;   Eph.  Arch.,  1911,  p.  55, 
No.  23. 

Sardis,  Artemis  Sardiana,  CIG,  II,  3459. 
Sparta: 

(1)  Artemis  Orthia  (Orthosia),  CIG,  I,  1444,  11.  3-6;  1465; 
Paus.  Ill,  16,  10;  Schol.  Plato,  Leg.  633  B. 

(2)  Artemis  Knagia,  Paus.  Ill,  18,  4. 

[Tauroi,  Eurip.  Iph.  Taur.,  34,  65  f.,  1114, 1399;  Aristot.  Poet.  14556, 
11.  5  ff.;  Diod.  Sic.  IV,  44,  7;  Ann.  delV  Inst.,  1862,  pp.  116  ff.] 

Tegea,  Paus.  VIII,  53,  3;  Ath.  Mitth.,  IV  (1879),  p.  137. 

[Thebes,  Kaibel,  Epig.  Gr.,  869  (7rp<MroAos).] 

Thera,  IG,  XII,  3,  494. 

Thyatira,  CIG,  II,  3507-8. 

Tralles,  P-W,  II,  14x1,  D,  3 1 

[Zacynthus,  Artemis  Opitais,  IG,  IX,  1,  600  (OeoKoXyo-aaav).] 

Priest: 

[Alorium,  Artemis  Heleia,  Strabo  VIII,  3,   25  (350).      Bracketed 
because  the  phraseology  is  too  general.] 
Athens: 

(1)  Artemis  Kalliste,  IG,  II,  5,  6186,  1.  13;  Eph.  Arch.,  1905, 
p.  217, 1.  9;  p.  239, 1.  44;  cf.  Hesych.  s.v.  KaAAi'oTTj. 

(2)  Artemis  Soteira,  IG,  II,  5,  6306, 1.  24;  cf.  Klio,  VII  (1907), 
p.  213. 


APPENDIX  41 

[(3)  The  Charites  and  Artemis  (Hecate)  Epipyrgidia,  IG,  III, 
1,  268.     Priest  with  special  function,  lepeus  7rup<£opo?.] 

[(4)  Eph.  Arch.,  1856,  p.  1382,  No.  2761;   cf.  IG,  III,  1,  1304. 
Frag,  inscr.] 

Attalia,  Artemis  Elaphebolos,  IGRR,  III,  780. 
*Camirus,   Apollo  Erethimios  and  Artemis,  IG,   XII,  1,  786,  1.  8; 
cf.  ibid.,  732. 

Chersonesos,  Parthenos,  Sitzb.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin), 
1895,  p.  514,  No.  3;  cf.  ibid.,  p.  516,  No.  6. 

Cnidus,  Artemis  Hyacinthotrophos  Epiphanis,  SGDI,  III,  1.  3502. 

[Cynortium,  Artemis  and  Apollo,  CIG,  I,  n 73  (up<yn-oXrjaas).] 

Delos,  Artemis  iv  vrjo-w,  IG,  II,  2,  985,  p.  434Z?,  1.  7;  E,  1.  5;  p.  436, 
L  47;  P-  437, 1  30;  BCH,  XXXII  (1908),  p.  438, 11.  7, 16-17. 

[Duman  (Phrygia),  Ramsay,  op.  cit.,  I,  p.  232,  No.  77.  Name  of  the 
divinity  uncertain.] 

*  Erythrae,  Apollo  Kaukaseus  and  Artemis  Kaukasis,  SIG2, 600, 11. 19  ff . 
Haliartus,  IG,  VII,  2850. 

*  Hyampolis,  Apollo  and  Artemis,  IG,  IX,  1,  87, 1.  18. 
Iasus,  Artemis  Astias,  JHS,  IX,  (1889),  p.  339. 
[Leros,  Athen.  XIV,  655c.    Meaning  of  tcpas  uncertain.] 
Limnae,  Artemis  Limnatis,  SGDI,  III,  2,  46706. 

Lindos,  Artemis  Kekoia,  IG,  XII,  1,  736,  1.  3,  814,  818-20,  824-26, 
828,  831,  834. 

Mylasa: 

(1)  Tauropolos,  CIG,  II,  2699. 
*  (2)  Apollo  and  Artemis,  ibid.,  26946, 1.  2. 
Myrrhinus,  Artemis  Kolainis,  IG,  III,  1,  275. 
Mytilene,  Artemis  Thermaia,  IG,  XII,  2,  239,  242,  246-51 ;  cf.  Hermes 

VII  (1873),  P- 408, 11.  14  f.,  p.  411. 

Olymus,  BCH,  XXII  (1898),  p.  401, 1.  4. 

Opus,  Artemis  Ennodia,  IG,  IX,  1,  281. 

Pellene,  Artemis  Soteira,  Paus.  VII,  27,  3. 

Philadelphia,  CIG,  II,  3422, 11.  1-2. 

[Pholegandrus,  Artemis  Selasphoros,  IG,  XII,  3,  1057,  5a.  Probably 
a  forged  inscription.] 

Piraeus,  Artemis  Munychia,  Leutsch-Schneidewin,  Corpus  Paroem. 
Gr.,  I,  p.  402,  54  and  note. 

Saghir  (Pisidia),  Aberdeen  Univ.  Stud.,  XX,  p.  345,  No.  24. 

[Scillus,  Artemis  Ephesia,  Xen.  Anab.  V,  3,  9.  While  Xenophon 
sacrificed  to  the  goddess  at  stated  occasions  in  this  shrine,  he  was  not  neces- 
sarily a  priest,  according  to  this  passage.] 

Selge,  IGRR,  III,  378. 

[Thebes,  Schol.  Aesch.  Seven  against  Thebes,  437.  The  scholiast 
probably  gives  his  inference  from  a  suggestion  of  the  poet's  rather  than  what 
he  knew  as  fact.     Cf.  Tucker,  Aesch.  Seven  against  Thebes,  pp.  90-91,  note.] 


42  A   STUDY  OF  THE   GREEK  PRIESTESS 

Priest  and  priestess: 

Bargylia,  Artemis  Kindyas:  (Loutrophoros)  BCH,  XIII  (1889),  p.  38, 
No.  5.  (Priest)  P-W,  II,  1389, 11.  23  f. 

Ephesus:  (Priestess)  CIG,  II,  2982,  2986,  3001-3;  Wood,  Discoveries 
at  Ephesus,  Inscr.  from  the  Augusteum.,  Nos.  6-7 ;  I  riser,  from  the  Great  Theatre, 
p.  21;  Sterrett,  Papers  Am.  School  at  Athens,  II,  p.  330,  No.  384;  Hogarth, 
Ephesus,  p.  172;  Plut.  An  seni  Respub.  24;  Hist.  Apollon.  Reg.  Tyr.  27,  48; 
Aelian,  Frag.  50.  (Megabyzos)  Hermes  VII  (1873),  p.  29,  No.  1;  Xen.  A  nab. 
V,  3,  6;  Diog.  Laert,  II,  6,  7  (51);  Strabo  XIV,  1,  23  (641);  Appian  Bella 
Civ.  V,  9;  Hogarth,  Ephesus,  p.  173.  (Essenes)  SGDI,  III,  2,  5593;  Paus. 
VIII,  13,  1.     (All)  Michel  490, 11.  6-7. 

[Lycosura,  Eph.  Arch.,  1896,  pp.  107  f.,  No.  6.  It  is  uncertain  whether 
this  is  simply  a  dedication  to  Despoina  and  Artemis  by  the  priest  and  the 
priestess  of  the  former  or  these  ministrants  actually  served  both  divinities.] 

Magnesia  ad  Maeandrum,  Artemis  Leucophryene,  CIG,  II,  2914; 
SIG3,  553, 11.  15-16,  22,  32-33. 

Messene,  Artemis  Limnatis,  SGDI,  III,  2, 4649, 4656;  cf.  Ath.  Mitth., 
XVI  (1891),  pp.  351  f- 

Orchomenus,  Artemis  Hymnia,  Paus.  VIII,  5,  n-12;  13,  1,  5. 

Perge,  Artemis  Pergaia,  IGRR,  796-7;   Hesych.  s.v.  ayov,  dyos. 

Sidyma,  Artemis  and  Apollo,  IGRR,  III,  583-84;  P-W,  II,  1352, 
11.  49  ff- 

Sparta,  Artemis  Patriotis  in  Pleiae,  CIG,  I,  1444;  Eph.  Arch.,  1892, 
pp.  23  f.,  No.  6. 

Termessus:  (Kanephoros)  CIG,  III,  4362.  (Priest)  IGRR,  III,  451; 
cf.  ibid.,  424;  JHS,  XV  (1895),  p.  27. 

Aphrodite 
Priestess: 

Athens,  Aphrodite  Pandemos,  IG,  II,  5,  314c,  11.  1,  17;   153 10. 

Demetrias,  Aphrodite  Neleia,  IG,  IX,  2,  1125. 

Idalium,  Rev.  Arch.,  VI  (1885),  p.  358,  §  3. 

[Larisa,  Aphrodite  Pandemos,  IG,  IX,  2,  572.    Frag,  inscr.] 

[Megalopolis,  Kaibel,  Epig.  Gr.  1044  Clpo7rdAos).] 

Phalara,  IG,  IX,  2,  1359  on  p.  vii. 

Piraeus: 

(1)  Aphrodite,  IG,  III,  1,  1280a,  b),  1.  37. 

(2)  Dea  Syria,  IG,  II,  1,  627;  III,  1,  1280a,  b),  1.  40. 
Segesta,  Aphrodite  Ourania,  IG,  XIV,  287. 

Sestus,  Musaeus,  Hero  and  Leander,  11.  31,  68,  141. 
Sicyon,  Paus.  II,  10,  4.    Pausanias  makes  a  note  of  the  fact  that  the 
official  priestess  was  here  called  loutrophoros. 

Smyrna,  Aphrodite  Ourania,  CIG,  II,  3157. 
Sparta,  Aphrodite  Enoplios,  CIG,  I,  1444, 11.  3,  9. 


APPENDIX  43 

Priest: 

Alopece,  CIG,  I,  395. 

Astypalaea,  Atargatis,  IG,  XII,  3,  178. 

Athens: 

(1)  Aphrodite  and  the  Charites,  IG,  II,  5,  11616. 
[(a)  CIG,  I,  508.    Frag,  inscr.] 
Buthrotum,  CIG,  II,  1823. 
Camirus,  IG,  XII,  1,  705, 11.  16,  25. 

Cnossus,  Ares  and  Aphrodite,  BCH,  XXXIV  (191°),  P-  33*,  U-  I4~i5- 

Delos,  Aphrodite  Hagne,  IG,  II,  2,  985,  p.  434#,  1-  12;   E.  p.  436, 

11.  8,  55;  P-  437, 1-  2;  BCH,  XXXI  (1907),  p.  335,  No.  1;  cf.  Klio,  VII  (1907), 

pp.  219-21.  v 

Erythrae: 

(1)  Aphrodite  Pandemos,  SIG2,  600, 11.  57  ff. 

(2)  Aphrodite  in  Embatos,  ibid.,  11.  39  ff. 

(3)  Aphrodite  Pythochrestos,  ibid.,  11.  4  ff.,  74  i-,  15°  ff- 
Golgus,  Rev.  Arch.,  XXII  (1870),  pp.  370-72,  Plate  XXIII. 
Lapethus,  Aphrodite  Paphia,  SGDI,  I,  1. 

Lindus,  IG,  XII,  1,  786, 11.  2-4. 
Mylasa: 

(1)  Aphrodite  Strateia,  CIG,  II,  2693  f.,  1.  7. 

(2)  Aphrodite  Syria,  Ath.  Mitth.,  XV  (1890),  p.  259,  No.  12. 

(3)  Aphrodite  Euploia,  ibid.,  p.  261,  No.  15, 11.  15-16. 

(4)  Aphrodite  Pandemos,  BCH,  XII  (1888),  p.  32,  No.  12. 
Neopaphos,  SGDI,  I,  S3- 

Palaeopaphos,  SGDI,  I,  38-40;  JHS,  IX  (1889),  p.  251,  No.  109; 
Pind.  Pyth.  2,  31. 

Philippopolis,  Dea  Syria,  Rev.  Et.  Gr.  XV  (1902),  p.  32. 

Sparta,  Aphrodite  Ourania,  Eph.  Arch.,  1892,  p.  24,  No.  6, 11. 13,  22-23. 

Syracuse,  Dea  Syria,  IG,  XIV,  9. 

Theangela,  Jahresh.  Oest.  Arch.  Inst.  XI  (1908),  p.  63,  11.  4-5. 

Priest  and  priestess: 

Aphrodisias:  (Anthephoros)  CIG,  II,  2821-22.  (Priest)  CIG,  II, 
2778,  2782, 11.  15-16;  Rev.  Et.  Gr.  XIX,  p.  128,  No.  54;  p.  148,  No.  80, 11.  6, 
11-15,  18. 

Larisa,  'Ayv^  6ed,  Keil-Premerstein,  "Ber.  iiber  eine  Reise  inLydien 
u.  siid.  Aiolis,"  pp.  92-93,  No.  199,  in  Denkschr.  Kais.  Akad.  d.  Wiss.  (Wien), 
1910. 

Mother  of  the  Gods 
Priestess: 

Cyzicus,  Mother  Plakiane,  Michel  537, 11.  n  f.;  538, 1.  13. 
Edessa  (Macedonia),  Ath.  Mitth.,  XVIII  (1893),  p.  416,  No.  ic. 
Magnesia  ad  Maeandrum,  Plut.  Vit.  Them.  30;  Strabo  XIV,  1,  40. 


44  A  STUDY  OF  THE   GREEK  PRIESTESS 

Mamurt-Kaleh  (Mysia),  Conze-Schazmann,  Erganz.  Jahrb.  Arch. 
Inst.,  IX,  pp.  6  f. 

[Minoa,  IG,  XII,  7,  237, 11.  20-28,  64.  It  is  uncertain  to  what  divinity 
this  priestess  belonged.] 

Nicaea  (Bithynia),  Cybele  and  Apollo,  Rev.  Arch.,  XII  (1865),  p.  216. 
For  correction  in  location,  vide  Roscher,  Lex.,  II,  2,  2855,  U-  32  ff. 

Olbia,  JHS,  XXII  (1902),  p.  266. 

Orchomenus,  IG,  VII,  3216;  cf.  Eph.  Arch.,  1896,  pp.  39  f.,  No.  276. 

Panticapaeum,  Phrygian  Mother,  JHS,  XXII  (1902),  p.  266. 

Pergamum,  Meter  Basileia,  Roscher,  Lex.,  II,  2,  2852, 11.  41  ff. 

[Smyrna,  CIG,  II,  3193.     Mutilated  inscription.] 

Thyatira,  CIG,  II,  3508. 

Tomi,  Rev.  Arch.,  XXVIII  (1874),  p.  17,  No.  4. 

Priest: 

Argos,  /G,  IV,  659, 1.  5. 

Athens,  /G,  III,  1,  1062, 11.  9-10;  Eph.  Arch.,  1910,  p.  17,  No.  2. 

Attuda,  Mother  Adrastos,  Roscher,  Lex.,  II,  2,  2849, 11.  10  ff. 

Carthaea,  BCH,  XXIX  (1905),  p.  358,  No.  14. 

Comana  (Cappadocia),  Strabo  XII,  2,  3  (535),  3,  32  (557);  Jour,  of 
Philol.,  XI  (1882),  p.  147,  No.  5.  There  may  have  been  a  priestess  associated 
with  the  priest  as  at  Comana  in  Pontus,  as  there  was  a  general  resemblance 
between  the  two  shrines,  ibid.,  3,  32  (557). 

Cos,  Rhea,  Paton-Hicks,  38, 11.  3-4. 

[Epidaurus,  Cawadias,  Fouilles  d'Epidaure,  No.  64.  Diogenes,  the 
priest  mentioned  in  this  inscription,  is  so  well  known  as  a  priest  of  Asclepius 
that  it  seems  most  reasonable  that  this  is  a  dedication  to  the  Great  Mother  by 
the  priest  of  Asclepius.] 

Erythrae,  SIG2,  600,  11.  83  ff. 

Gordium,  G.  Korte-A.  Korte,  Erganz.  Jahrb.  Arch.  Inst.,  V,  pp.  213  f. 

Omer  Keui  (Phrygia),  Ramsay,  op.  cit.,  I,  p.  246,  No.  88. 

Proconnesus,  JHS,  XXVI  (1906),  pp.  29  ff. 

[Saghir  (Pisidia),  Sterrett,  Papers  Am.  School  at  Athens,  III,  p.  265, 
No.  380  (archigallus).     Frag,  inscr.] 

Sardes,  JHS,  XXIX  (1909),  p.  155,  No.  4. 

Savatra  (Galatia),  JHS,  XIX  (1899),  p.  280,  No.  163  (archigallus). 

Zela,  Anaitis,  Strabo  XII,  3,  37  (559). 

Priest  and  priestess: 

Comana  (Pontus),  Strabo  XII,  3,  32  (537),  34  (559);  8,  9  (575). 

Pessinus  (priest),  Strabo  XII,  5,  3;  Polyb.  XXII,  18,  5;  Plut.  Vit. 
Mar.  17;  Diod.  Sic.  XXXVI,  13;  Ath.  Mitth.,  XXII  (1897),  pp.  38  f.,  Nos.  22, 
23,  11.  sff.;   Michel  45;    (priestess)  Julian  389.4  (ep.  21). 

Piraeus,  IG,  II,  1,  614, 11.  16,  21  ff.,  29  ff.;  Ill,  1,  94;  Ann.  dell'Inst., 
XXXIV  (1862),  p.  27,  No.  3;  pp.  30  ff.,  Nos.  8-9. 


appendix  45 

Groups  of  Goddesses 

azesian  goddesses 

Priest:  *  Epidaurus,  Apollo  Maleates  and  the  Azesian  Goddesses, 
Cawadias,  Fouilles  d'Epidaure,  p.  46,  No.  51. 

CHARITES 

Priest: 

Athens: 

(1)  Demos  and  Charites,  IG,  III,  1,   661;  Eph.  Arch.,  1859, 
p.  2065,  No.  4098, 1.  6;  (Demos,  the  Charites  and  Rome)  IG,  III,  1,  265. 
f  (2)  Aphrodite  and  the  Charites,  IG,  II,  5,  11616. 
f  (3)  The  Charites  and  Artemis  (Hecate)  Epipyrgidia,  IG,  III,  1, 
268;  cf.  Paus.  II,  30,  2. 

Naxos,  IG,  XII,  s,  55. 

Orchomenus,  IG,  VII,  3207. 

[Paros,  CIG,  II,  2325.     Provenance  uncertain.] 

EUMENDDES 

Priestess:  Cerynea,  Paus.  VII,  25,  7. 

Priest  and  priestess:  [Athens,  Schol.  Soph.  Oed.  Col.  489;  Hesych.  s.v. 
Xyreipai.  From  these  poor  sources  it  is  impossible  to  be  sure  of  either  the  sex 
or  the  rank  of  the  Hesychidae,  who  served  the  Eumenides  here.] 

MOIRAE 

Priestess: 

Eleusis,  Eph.  Arch.,  1900,  pp.  79  f.,  1.  27. 
Sparta,  Moirae  Lacheses,  CIG,  I,  1444, 11.  3,  8. 

MUSES 

Priestess:  Paros,  IG,  XII,  5,  291. 
Priest: 

Athens,  IG,  III,  1,  286. 

Termessus,  IGRR,  III,  424. 

Thera,  IG,  XII,  3,  330, 11.  57-59- 

Thespiae,  IG,  VIII,  1760, 11.  2-4;  Michel  891,  1012, 11.  2-3. 

Troezen,  Plut.  Sept.  Sap.  Conviv.  4;  cf.  Paus.  II,  31,  4~5- 

NEREDJS 

Priest:  *  Erythrae,  Achilles,  Thetis  and  the  Nereids,  SIG2,  600,  11.  51  f., 
76  f. 

NYMPHS 

Priestess: 

Antiphellus,  BCH,  XVIII  (1894),  p.  323,  No.  1, 1.  6. 

Bargylia,  BCH,  XIII  (1889),  p.  39, 1.  5. 

[Patara,  BCH,  XVIII  (1894),  p.  330,  No.  22.     Frag,  inscr.] 
Priest:  Apollonia,  Ath.  Mitth.,  IV  (1879),  p.  233. 


46  a  study  of  the  greek  priestess 

Personified  Abstract  Ideas 

adrasteia 
Priest:   Cos,  Nemesis  and  Adrasteia,  Paton-Hicks,  29,  1.  10. 

AIDOS 

Priestess:  Athens,  IG,  III,  1,  367. 

ARETE 

Priest:  Pergamum,  Ath.  Mitth.,  XXXII  (1907),  p.  312. 

DIKAIOSYNE 

Priest:  Olymus,  BCH,  XXII  (1898),  p.  394,  No.  42, 1.  5. 

EIRENE 

Priestess:   [Athens,  Michel  673,  1.  6.     Frag,  inscr.] 
Priest:  Erythrae,  SIG2,  600, 11.  140  f. 

ELEUTHERIA 

Priest:  Aphrodisias,  Rev.  Et.  Gr.,  XIX  (1906),  p.  127,  No.  54. 

ENYO 

Priest: 

*  Athens,  Ares  Enyalios,  Enyo  and  Zeus  Geleon,  IG,  III,  1,  2, 1.  5. 
Erythrae,  Enyo  and  Enyalios,  SIG2,  600, 11.  34  ff . 

EUCLEIA 

Priest:  Athens,  Eucleia  and  Eunomia,  IG,  III,  1,  277,  623,  11.  13-14, 
733,  738. 

EUNOMIA 

Priest:  t  Athens,  ibid. 

HOMONOIA 

Priestess:  Chaeronea,  IG,  VII,  3426, 11.  1,  5-6. 

Priest:  Perge,  IGRR,  III,  796. 

Priest  and  priestess:  Dorylaeum,  IGRR,  IV,  522,  1.  11. 

HYGIEIA 

Priestess:  [Cos,  Asclepius,  Hygieia,  Epione,  Arch.  Anz.,  XVIII  (1903), 
p.  10;  cf.  Paton-Hicks,  30  (fragmentary).  This  case  has  been  bracketed 
because  there  was  probably  also  a  priest  of  Asclepius  and  Hygieia,  just  as  there 
was  certainly  a  priest  of  Apollo  Dalios,  as  well  as  a  priestess  (Paton-Hicks  125; 
Arch.  Anz.,  XVIII  [1903],  p.  10).  From  lack  of  direct  evidence  upon  this 
point,  however,  this  case  has  been  excluded  both  as  a  priestess  of  Hygieia  and 
as  a  priestess  of  Asclepius.] 

Priest: 

*  Athens,  Asclepius  and  Hygieia,  IG,  II,  1,  4896,  1.  9;   III,  1.  1020, 
1026;  cf.  Ath.  Mitth.,  X  (1885),  pp.  256  f. 

*  Gythium,  Asclepius  and  Hygieia,  CIG,  I,  1392. 


APPENDIX  47 

*  Haleis,  Asclepius  and  Hygieia,  Paton-Hicks,  345, 11.  14-16. 

*  Melos,  Asclepius  and  Hygieia,  IG,  XII,  3,  1085. 

*  Piraeus,  Asclepius  and  Hygieia,  IG,  II,  3,  1504. 

*  Rhodiopolis,  Asclepius  and  Hygieia,  IGRR,  III,  732-33. 

*  Stratonicea,    Asclepius    and   Hygieia,    BCH,   XII    (1888),    p.  87, 
No.  11, 1.  9. 

Synnada,  Hygieia  and  Sophrosyne,  BCH,  XVII  (1893),  p.  284,  No.  86. 

*  Asclepius  and  Hygieia,  MusSe  Beige,  XI  (1907),  pp.  15  f.,  No.  30, 
11.  7-9,  16,  32-34,  42;  VIII  (1904),  pp.  89  f.,  No.  21, 11.  12-16. 

MASSILIA 

Priest:  Phocaea,  CIG,  3413. 

NEMESIS 

Priestess:   Mylasa,  Class.  Rev.,  Ill  (1899),  p.  137,  No.  9. 
Priest: 

Athens,  Ourania  Nemesis,  IG,  III,  1,  289. 

Corycus,  The  Nemeses,  JHS,  XII  (1891),  pp.  256  f.,  No.  28, 11. 17-18. 
t  Cos,  Nemesis  and  Adrasteia,  Paton-Hicks,  29, 1.  10. 

[Imbros,  IG,  XII,  8,  79.     Frag,  inscr.] 

NIKE 

Aphrodisias,  CIG,  II,  2810, 11.  2-3. 
Athens,  Olympia  Nike,  IG,  III,  1,  245. 
Attalia,  Nike  Sebaste,  IGRR,  III,  778. 

PEITHO 

Priest:  Mylasa,  Class.  Rev.,  Ill  (1899),  p.  137,  No.  9. 

RHODOS 

Priest: 

[Amorgos,  IG,  XII,  7,  493.    Frag,  inscr.] 
[Minoa,  ibid.,  245.    Frag,  inscr.] 
Naxos,  Michel  872, 11.  8-9,  15-16,  22. 

SOPHROSYNE 

Priest:   f  Synnada,  Hygieia  and  Sophrosyne,  BCH,  XVII  (1893),  p.  284, 
No.  86. 

THEMIS 

Priest:  Athens,  IG,  III,  1,  329. 

TYCHE 

Priestess: 

Athens,  SIG2,  397. 

Kalynoren,  Heberdey-Wilhelm,  op.  cit.,  p.  159,  No.  265. 
[Thyatira,  Keil-Premerstein,  "Ber.  iiber  eine  Zweite  Reise  in  Lydien," 
Denkschr.  Kais.  Akad.  d.  Wiss.  (Wien),  1911,  pp.  25  f.,  No.  48.     Frag,  inscr.] 
[Trapezopolis,  CIG,  III,  3953d.     Frag,  inscr.] 


48  A   STUDY   OF   THE   GREEK  PRIESTESS 

Priests: 

Erythrae,  Agathe  Tyche,  SIG2,  600, 1.  88. 

*  Mylasa,  Zeus  Hypsistos  and  Tyche  Agathe,  CIG,  II,  26936, 1.  2. 

*  Pogla,  Zeus  Egainetos  and  Tyche,  IGRR,  407. 
Rhodes,  IG,  XII,  1,  67. 

Sparta: 

(1)  Eph.  Arch.,  1892,  pp.  23  f.,  No.  6, 11.  13,  18. 

(2)  Ibid.,  11.  13,  23. 

Troezen,  Tyche  Sebaste,  IG,  IV,  799. 
Priest  and  priestess: 

Palaeopaphos,  JHS,  IX  (1888),  p.  237,  No.  40. 
Selge,  IGRR,  382,  383. 

Miscellaneous  Goddesses 

aglauros 

Priestess:  Athens,  IG,  II,  3,  1369. 

ALCMENE 

Priestess:  Aexone,  Hebe  and  Alcmene,  IG,  II,  1,  581, 11.  24-25. 

AMPfflTRITE 

Priest: 

*  Syros,  Poseidon  and  Amphitrite,  IG,  XII,  5,  672. 

*  Tenos,  Poseidon  and  Amphitrite,  IG,  XII,  5,  925;  cf.  ibid.,  948. 

APHAEA 

Priest:  Aegina,  Arch.  Am.,  XVI  (1901),  p.  129. 

BELELA 

Priest  and  priestess:  Piraeus,  IG,  III,  1,  1280a,  a),  11.  10-12,  b),  11.  1  ff. 

BENDIS 

Priest  and  priestess:   Piraeus,  Prott-Ziehen,  Leg.  Sacr.  11,  No.  42,  1.  21; 
cf.  ibid.,  41,  1.  8.     Name  of  the  divinity  conjectural. 

DIONE 

*  Priest:  Termessus,  Zeus  and  Dione,  CIG,  III,  4366W. 
Priest  and  priestess:  Dodona,  Horn.  77.  XVI,  234  f.;  Hdt.  II,  55;   Soph. 
Track.  172, 1166  f.;  Strabo,  VII,  7,  10-12  (328-29),  fragg.  1-2;  IX,  2,  4  (402); 
Paus.  X,  12,  10;  BCH,  XIV  (1890),  pp.  159-61;  vide  Jebb,  Track.,  Append., 
pp.  201  ff. 

EILEITHYIA 

Priestess: 

Athens,  IG,  II,  3,  1586,  1590;  III,  1,  926. 

Delphi,  BCH,  XXIII  (1899),  pp.  386,  388. 

Hermione,  Paus.  II,  35,  11. 

Olympia,  Paus.  VI,  20,  2. 

Paros,  IG,  XII,  5,  186, 1.  4. 
Priest:  Tenos,  IG,  XII,  5,  944. 


APPENDIX  49 

EPIONE 

Priestess:  Cos,  Paton-Hicks,  30, 1.  10;  Arch.  Anz.,  XVIII  (1903),  p.  10. 
Priest:  Haleis,  Asclepius,  Hygieia,  and  Epione,  Paton-Hicks,  345, 11. 14-16. 

ETEPHILE 

Priest:  Mytilene,  IG,  XII,  2,  222,  255,  263. 

GE 

Priestess: 

Aegira,  Paus.  VII,  25,  13;  Plin.  Nat.  Hist.  XXVIII,  147. 
Athens,  Ge  Themis,  IG,  III,  1,  350. 

HEBE 

Priestess:  f  Aexone,  Hebe  and  Alcmene,  IG,  II,  1,  581. 
Priest: 

Amasia,  Farnell,  op.  cit.,  Ill,  p.  310. 

Angora,  Zeus,  Ge,  and  Helios,  BCH,  XXV  (1001),  p.  336,  No.  31. 
Frag,  inscr.] 

Erythrae,  SIG2,  600,  11.  55  ff. 

HECATE 

Priest  and  priestess: 

Lagina,  BCH,  XXVIII  (1904),  p.  24,  No.  3,  pp.  261  f.,  No.  87, 11. 17  f., 
p.  258,  No.  81;  XII  (1888),  p.  83,  No.  9,  pp.  85  f.,  No.  10, 11.  12-15,  P-  87  f., 
No.  11, 1.  5. 

HESTIA 

Priestess:  Athens,  IG,  III,  1,  316,  322,  365. 
Priest: 

Erythrae: 

(1)  Hestia  Temenia,  SIG2,  600, 11.  9  f.,  11.  59  f . 

(2)  Hestia  Boulaia,  SIG2,  600, 11.  65  f . 
Stratonicea,  BCH,  XII  (1888),  pp.  87  f.,  No.  11, 1.  9. 

KARISSA 

Priestess:   f  Mytilene,  Etephile  and  Karissa,  IG,  XII,  2,  255. 

LETO 

Priestess:   |  Athens,  Leto  and  Artemis,  IG,  III,  1,  376. 
Priest: 

[Eleusis,  Eph.  Arch.,  1897,  p.  65,  No.  49.    Frag,  inscr.] 

Perge,  IGRR,  III,  780. 
Priest  and  priestess:   Apollo  Dalios  and  Leto,  Paton-Hicks,  125;   Arch. 
Anz.,  XVIII  (1903),  p.  10. 

LEUCTPPIDES 

Priest  and  Priestess:  Sparta,  Paus.  Ill,  16,  1;  BSA,  XII,  356c). 

LEUCOTHEA 

Priest:  Massilia,  IG,  XIV,  2433. 


5<)  A   STUDY  OF  THE   GREEK  PRIESTESS 

ORAIA 

Priestess:  Piraeus,  IG,  III,  i,  1280a,  b),  1.  32. 

PNISTIA 

Priestess:  Mytilene,  IG,  XII,  2,  136. 

SELENE 

Priest:   *  Gythium,  Zeus  Boulaios,  Helios,  and  Selene,  CIG,  I,  1392. 

THETIS 

Priest:   f  Erythrae,  Achilles,  Thetis,  and  the  Nereids,  SIG2,  600,  11.  51  f., 

75  I 

Although  there  were  numerous  cults  of  Isis  in  Greece,  she  was  not  often 
identified  with  a  native  divinity.  Isis  was  foreign  and  remained  foreign.  One 
might,  at  first  glance,  attribute  the  large  number  of  priests  in  the  worship  to  its 
foreign  origin.  But  on  the  other  hand,  the  cult  was  not  that  of  Isis,  but  of 
Serapis  and  Isis,  with  Anubis  and  Harpocrates  joined  to  the  greater  pair. 
The  priest  at  the  head  of  the  cult  was  frequently  called  the  priest  of  Serapis,1 
often  the  priest  of  Serapis  and  Isis,2  and  occasionally,  the  priest  of  Isis.s  Some- 
times there  was  a  priestess  also  in  the  cult,  who  was  usually  called  the  priestess 
of  Isis.4  But  priestesses  in  the  strict  sense  of  the  word  Upeta  were  rare.  The 
cult  is  omitted  here  because  of  its  foreign  character  and  because  both  the  god 
and  the  goddess  were  so  prominent  in  the  cult. 

In  considering  the  cults  of  male  divinities,  it  is  not  necessary  to  enumerate 
their  priests  since  it  is  easier  to  find  a  score  of  priests  than  one  priestess  who 
served  a  god.  The  following  meager  list  shows  that  public  sentiment  was 
certainly  in  favor  of  priests  for  gods. 

Apollo 
Priestess: 

[Amyclae,  CIG,  I,  51,  53-55.     Fourmont's  forged  inscription.     Pau- 
sanias  (III,  16,  2)  speaks  only  of  certain  women  who  wove  a  tunic  for  Apollo.] 
Andania,  SIG2,  653, 1.  97. 
Argos: 

(1)  Apollo  Diradiotes,  Paus.  II,  24,  1  (prophetess). 

(2)  Apollo  Lykeios,  Plut.  Vit.  Pyrrh.  31  (prophetess). 
[Colophon,  Lucian  Bis  Accus.  1  (792).    Lucian,  who  thought  that 

there  was  a  prophetess  at  this  shrine,  was  probably  misled  by  a  false  analogy, 

1  E.g.  (Delos)  IG,  II,  2,  985,  p.  434Z),  1.  11,  E,  1.  7;  p.  436,  1.  57;  p.  437,  1-  475 
(Orchomenus)  IG,  VII,  3220;  (Demetrias)  IG,  IX,  2,  1133. 

2  E.g.  (Mylasa)  Michel  475, 11.  1-2;  (Hyampolis)  IG,  IX,  1,  86, 11.  6-7;  (Anaphe) 
Michel  413,  11.  5-7. 

3  E.g.  (Samos)  SIG3,  666;  (Halicarnassus)  BCH,  XIV  (1890),  p.  in,  No.  12. 

4  E.g.  (Thespiae)  IG,  VII,  1869;  (Sinope)  CIG,  III,  4157;  (Chaeronea)  IG, 
VII,  3426. 


APPENDIX  51 

as  he  was  speaking  at  the  same  time  of  several  oracles  of  Apollo  at  which  there 
really  were  prophetesses.  Cf .  Buresch,  Klaros,  pp.  36  f .  There  is  good  evidence 
for  a  priest  and  a  prophet  in  the  cult,  BCH,  XVIII  (1894),  p.  216,  No.  3,  a), 

II.  3-4,  b),  11.  s,  9-10;  Tac.  Ann.  II,  54;  Iambi.  De  Myst.  3,  11.] 

Delos,  CIG,  II,  2308c;  Iambi.  De  Myst.  3,  n;  Lucian  Bis  Accus.  1. 
Vide  Bouche-Leclercq,  Histoire  de  la  Divination,  III,  pp.  13-38. 

*Nicaea   (Bithynia),   Cybele  and  Apollo,   Rev.  Arch.,  XII   (1865), 
pp.  215  f.,  B. 

Priest  and  priestess: 

Argos,  CIG,  I,  1152. 

Chalcedon,  CIG,  II,  3794,  1.  3;  3796  (prophet  and  prophetess). 

Cos,  Apollo  Dalios,  Arch.  Anz.,  XVIII,  (1903),  p.  10;  Paton-Hicks, 
125. 

Delphi.     For  full  list  of  references,  vide  Bouche-Leclercq,  op.  cit., 

III,  pp.  39-207;  Farnell,  op.  cit.,  IV,  pp.  381  ff. 

Miletus,  Rev.  d.  PhiloL,  XXIII  (1899),  p.  314,  No.  31;  p.  315,  No.  32; 
Iambi.  De  Myst.,  3,  xx;  Lucian  Bis  Accus.,  1;  cf.  Buresch,  Klaros,  p.  36 
(prophetess,  prophet,  and  priest). 

Patara,  JHS,  X  (1889),  p.  76,  No.  28, 1.  4;  Hdt.  I,  182;  Lucian  loc. 
cit.;  Aelian  De  Nat.  Anim.  XII,  1;  cf.  Fehrle,  Die  Kultische  Keuschheit,  p.  8. 

Sparta: 

(1)  Karneios  Boiketas,  Eph.  Arch.,  1892,  p.  25,  No.  8;  pp.  19  f., 
No.  2. 

(2)  Karneios  Dromaios,  ibid.;  vide  Wide,  Lakon.  Kulte,  pp.  84  ff. 

Dionysus 

Priestess: 

Andros,  IG,  XII,  5,  726. 
Athens: 

(1)  Dionysus  iv  Ai/xvaus,  Demosth.  59,  73  ff.;  Athen.  X,  437^; 
Harpocr.  and  Hesych.  s.v.  yepapat;  cf.  Plut.  Frag.  9,  2. 

(2)  Dionysus  Anthios  (?),  IG,  II,  1,  631, 11.  9-10. 
Brysea,  Paus.  Ill,  20,  3;  cf.  CIG,  I,  1466. 

Cos,  Paton-Hicks,  27. 
*  Larisa,  Demeter  Phylaka  and  Dionysus  Karpios,  IG,  IX,  2,  573. 

Semachidae,  Steph.  Byz.  s.v.  %r)fjj<xx<&u» 
Priest  and  priestess: 

Miletus,  Sitzb.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin),  1905,  p.  547; 
Wiegand,  Sechster  Vorlauf.  Ber.  in  Abh.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin), 
1908,  pp.  22  f. 

Minoa,  IG,  XII,  7,  248. 

Satrae,  Hdt.  VII,  in  (prophetess  and  prophets). 

Teos,  CIG,  II,  3062,  3072,  3092. 

Thera,  IG,  XII,  3,  420,  468  (yepaipa  and  priest). 


52  a  study  of  the  greek  priestess 

Zeus 
Priestess: 

[Arycanda,  Zeus  Perpendubrios,  CIG,  III,  4316&.    Frag.  Laser.] 
Kalynoren,  Zeus,  Hera,  and  Athena,  Heberdey-Wilhelm,  op.  tit., 
p.  157,  No.  264. 

Megiste,  Zeus  Megisteus  and  Agathos  Daimon,  SGDI,  III,  1,  4333. 
Olbasa,  Zeus  Kapitolios  and  Hera  Kapitolia,  Ramsay,  op.  tit.,  I, 
309,  No.  122. 

*  Pergamum,  Hera  Basilea  and  Zeus  Megistos,  Ath.  Mitth.,  XXXIII 
(1908),  p.  402,  No.  28. 

Priest  and  priestess: 

Cillanian  Plain  (Phrygia),  Zeus  Sabazios,  ibid.,  I,  p.  310,  No.  127. 
Frag,  inscr. 

Panamara,  Zeus  Panamaros  and  Hera,  BCH,  XII  (1888),  p.  100, 
No.  18;  p.  101,  No.  21;  p.  250,  No.  24;  p.  253,  No.  32;  pp.  254  f.,  No.  35; 
XV  (1891),  pp.  182  ff.,  Nos.  124  ff.;  XXVIII  (1004),  pp.  20  ft*.,  Nos.  1  ff.; 
pp.  238  ff.,  nos.  42  ff. 

Miscellaneous  Gods 
.   Priestess: 

Ares,  Selge  (Pisidia) ,  IGRR,  III,  383. 
Asclepius: 

(1)  [Cos,  Arch.  Anz.  XVIII  (1903),  p.  10;  vide  s.v.  Hygieia.] 

(2)  Pergamum,  IGRR,  IV,  508. 

(3)  Sparta,  Asclepius  Schoenatas  in  Helos,  CIG,  I,  1444. 

*  Despotes,  Larisa,  Demeter,  Kore,  and  Despotes,  Eph.  Arch.  (1910), 
p.  377,  No.  24. 

Helios,  Athens,  IG,  III,  1,  313;  cf.  Harpocr.  s.v.  %Kipov. 

Heracles,  Thespiae,  Paus.  IX,  27,  6. 

Pan: 

(1)  Ephesus,  Ach.  Tat.  VIII,  6,  14. 

(2)  Lycosura,  Paus.  VIII,  37,  n    (prophetess);    vide  Bouche- 
Leclercq,  op.  tit.,  II,  p.  385. 

Pluto:  Eleusis,  SI&,  628, 1.  21. 
Poseidon: 

(1)  Calauria,  Paus.  II,  $^,  2;  cf.  Paus.  X,  5,  6. 

(2)  Thebes,  IG,  VII,  2465. 
Sosipolis,  Olympia,  Paus.  VI,  20,  2-3. 

Priest  and  priestess: 

Corybantes  (male  and  female),  Wilamowitz-Moellendorf,  "Nordion. 
Steine,"  in  Abh.  Kgl.  Preuss.  Akad.  d.  Wiss.  (Berlin),  1909,  pp.  32  ff. 


APPENDIX  53 

Dioscuri,  Sparta,  Eph.  Arch.,  1892,  pp.  23  f.,  No.  6;  CIG,  I,  1444. 
Heracles,  Sparta,  Eph.  Arch.,  1892,  pp.  19  f.,  No.  2;  p.  25,  No.  8. 
Poseidon,  Eph.  Arch.,  pp.  25  f.,  No.  8;  CIG,  I,  1374. 
Temenios,  Sparta,  Kore  and  Temenios  in  Helos,  Eph.  Arch.,  1892, 
pp.  19  f.,  No.  2;  p.  25,  No.  8. 


54 


A   STUDY  OF  THE   GREEK  PRIESTESS 
TABLE  I 


Priestesses 

Priests 

Goddesses 

Number 

Excluded 

Poor 
Evidence 

Number 

Excluded 

Poor 
Evidence 

Number 
Excluding 

Number 
Erythraean 

Athena 

22 

18 
40 

45 
11 
11 
6 
5 
13 

4 

I 
I 

7 
2 
2 

1 

4 
0 

29 
6 

23 
24 

23 
13 
10 

34 
15 

3 

2 
2 

9 

I 

«      '   2 

I 

3 

2 

20 
2 

23 
20 

23 
13 
9 
23 
11 

Hera 

Demeter 

I 
4 

Artemis 

Aphrodite 

3 

1 

Mother  of  the  Gods . 
Groups 

Personifications.  .  .  . 
Miscellaneous 

2 
3 

Total 

171 

22 

177 

25 

144 

17 

TAELE  II 


Greece 

Asia  Minor 

Total 

Priestess 

Priest 

Priestess 

Priest 

Priestess 

Priest 

Aphrodite  and  Mag- 
Athena,   Hera,   De- 
meter,  Artemis. .  . 

10  48% 
68  65% 

II   52% 
36  35% 

12  32% 
57  55% 

25  68% 
47  45% 

22    38% 
125    60% 

36  64% 
83  40% 

wilful  ATlfMi   «,-.*/  "JT~ "  ~ 

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